A> 


P'     ^^a^ 


Sec 


Mt; 


/  / 


h 


Grace  Defended^ 

I  N    A 

Modeft  Plea 

F  O  R    A  N 

Important  Truth:, 

Namely, 

That  the  Offer  of  Salvation  made  to  Sinners  in 
the  Gofpel,  comprifes  in  it  an  Offer  of  the  Grace 
given  in  Regeneration. 

AND 

Shewing  the  Confiftency  of  this  Truth  with  the  Free  and 
Soverei»9n  Grace  of  G  O  D,  in  the  whole  Work  of  Man's 
Salvation. 

In  Which 

The  Dodlrine  of  Original  Sin  and  Humane  Impotence, 
the  ObjetSl  and  Extent  of  Redemption,  the  Nature  of 
Regeneration,  the  Difference  between  Common  and 
Special  Grace,  the  Nature  of  juftifying  Faith,  and  other 
Important  Points,  are  confidered  and  cleared. 

t^l  t^  t^  '.^  :.tf>5  «^*^^  t^T-^t^  •-^.  v^.  t^.  c^'-tf^  '■^.•'^  !.<^.  t-^  t^.  t^Tt^^  (^i  t^.  v^  ',^5 

By  Experience  D/Iayhew, 

Ifai.   Ivii.    14.   Caji  ye  up^  cafl  ye  up^  prepare  the  IVay^  take  up  the 

JlnmUing  Block  out  of  the  IVay  of  my    People. 
Pfal.  Ixxxv.    10.   Mercy  and  Truth  are  met  together^  kc. 


BOSTON: 

Printed  by  B.  Green,  and   Company,  for  D.  Henchman,  in 
Cornhik     i   7  44. 


SEP    5  1941 


^ 


THE 


PREFACE. 


RUTH  is  a  very  precious  Jewel :  Ta- 
ken in  general  it  is  fo  5  but  that  which  is 
emphatically  called  tbe  'Trulhy  is  fo  more 
efpecially  :  I  mean  that  which  is  revealed 
to  a  linful  and  perifliing  World,  with  Re- 

fped  to  a  Way  of  Salvation  by  a  Redeemer  ;  and  which 

is  indeed  no  other  than  the  Gofpel. 


That  was  therefore  good  Advice  of  the  wife  Man, 
Buy  tbe  Truth,  and  Jell  it  not :  And  that  was  a  very  excel- 
lent Saying  of  the  great  Apoftle,  We  can  do  7iothi7ig 
agaijiji  the  'Truth,  but  for  the  Truth, 

Indeed  there  are  many  who  are  apt  to  make  fuch  a 
Profeflion,  who  cannot  do  it  on  fo  good  Grounds  as 
the  holy  Apoftle  did.  But  I  remember  a  Saying  of  a 
very  worthy  Divine  ^  to  thisPurpofe,  "  That  when  fo- 
"  ber  Perfons  offer  to  prove  by  the  Word  of  God  what 
"  they  fay  and  maintain,  we  ought,  in  Honour  to  the 


Mr.  John  Robinfon, 

A 


"  divine 


n 


PREFACE, 


^*  divine  Oracles,  to  fhewfo  much  Regard  to  them,  as 
"  to  examine  into  the  Truth  of  what  they  fo  offer  to 
i^fconiii'm," 

However  uncertain  we  may  be  with  Refpe(!l  to  ma- 
ny Things,  which  we  have  a  Call  to  take  under  Con- 
fideration  ;  yet  I  think  we  may  be  very  fure  of  this, 
that  the  beft  and  wifeft  of  Men,  in  their  prefent 
lapfed  State,  know  but  in  Part^  and prophefy  hut  in  Part ; 
and  fo  had  need  cany  themfelves  very  humbly  in  all  their 
Eflays  for  the  Iveftigation  and  Declaration  of  theTruth  ; 
and  that  the  Truth  being  fuch  an  invaluable  Treafure, 
as  is  above  expreffed,  it  ought  not  on  any  flighty 
Grounds  to  be  parted  with,  and  fuffered  to  be  lojfl:.  We 
are  therefore  forhetimes  called  to  contend  earneffly  for  the 
Faith  once  delivered  to  theSaints  ;  and  to  be  willing  rather 
to  fuffer  Reproaches,  and  other  Evils,  than  that  the  Caufe 
of  Truth  fhould  futfer  thro'  our  Negledl.  That  is,  in  a 
good  Senfe,  a  Truth  concerning  all  Chriftians,  but  e- 
fpecially  the  Minifers  of  Christ,  who  are  Jet  for 
the  Defence  of  the  Gofpel^  and  made  Stewards  of  the 
MyJieriesofGody  viz.  For  this  End  was  I  boim^  and  for 
'this  Caiife  came  I  into  the  Woi'ld^  that  I JJooidd  bear  Wit- 
Tiejs  to  the  Truth, 

As  for  the  following  Effay,  whatever  Cenfure.I  may 
fall  under  on  the  Account  of  it,  I  think  it  has  not  been 
yaMy  undertaken,  or  engaged  in;  it  being  the  Refult 
of  many  Years  ferious  Enquiry  after  the  Truth  ;  and  I 
have  in  it  endeavoured,  in  my  poor  Manner^  to  imitate 
the  noble  Bereans^  who  received  the  Word  with  all  Pea- 
dijiefs  of  'Mind,  and  fear  ched  the  Scriptures  daily  ^  whether 
thofe  Things  which  fhey  heard  preached  were  fd:        "    ' 


PR  E  F  A  C  E.  si 

I  have  been  from  my  Youth  naturally  inclined  to  en- 
deavour to  underftand  what  I  believe  ;  and  why  I  be- 
lieve this  or  that  Propofition  to  be  true  :  And  yet  I  very 
readily  acknowledge,  That  when  any  Propofition  is 
evidently  delivered  in  the  Scriptures  of  Truth,  I  ought 
for  that  Reafon  to  believe  it  to  be  true,  tho'  I  cannot 
fully  comprehend  the  fame,  and  am  not  able  to  anfwer 
all  Objedlions  that  can  be  made  againft  it :  But 
then  I  muft  be  fure  that  it  is  indeed  delivered  in  the 

divine  Oracles, in  which  Cafe   every  Tho' t  JJmdd  be 

jcaptivated  to  the  Obedience  (?/ '  Ch  r  i  s  t  . 

In  the  little  Reading  for  which  I  have  had  Leifure  and 
Opportunity,  I  have  been  chiefly  converfant  in  the  Wri- 
tings of  Cahinijls  ;  yet  I  confefs  I  have  endeavoured  not 
to  be  wholly  ignorant  of  the  Principles  of  thofe  who  Qva- 
hv^CQ  or  incYmc  to  tliQ  j4rmh2m?i  Hypotbefis ;  and  have 
always  preferred  the  Former  as  much  the  beft  of  the 
Two  :  So  that  I  cannot  juftly  be  looked  upon  as  en- 
deavouring to  overthrow  the  Firft,  and  eftablilh  the  O- 
ther.  This  is  what  I  do  not  at  all  intend  ;  but  what  I 
endeavour  is,  to  remove  fome  Things  out  of  the.  Way, 
commonly  2iffci'tcd  hy  Calvlmjis,  which  I  think  maybe 
difmifled  from  their  Hypothefis,  being  no  Ways  ne- 
ceflary  in  order  to  the  Support  of  the  principal  Articles 
in  that  Scheme  ;  but  on  the  contrary,  render  it  the 
more  difficult  to  be  received  and  defended.  And  what 
I  to  this  End  advance,  I  humbly  fubmit  to  the  Cenfurc 
of  the  Learned  and  Judicious, 

What  is  principally  infifted  on  in  this  EfTay,  is,  That 
the  Offer  of  Salvation    made  to  Siiiner^    in  the  Gojpel^ 
does  comprife  in  it  an  Offer ^    or  conditional  Fromife,  of 
the  Grace  given  in  Regeneration,     I  believe  there  is  as 

really 


iv  PREFACE. 

yeally  a  conditional  Offer  of  this  made  to  fmful  Men,  in 
the  Gofpel  of  the  Son  of  GoD,as  there  is  of  Pardon  of 
Sin,  Juftification,  ©r.  In  this  I  think  I  differ  from 
moft  that  are  in  the  cahinian  Scheme :  And  I  confefs  I 
was  for  many  Years  otherwife  minded  -,  but  while  I  en- 
deavoured to  defend  what  I  then  believed^  the  Objec- 
tions that  offered  themfelves  to  my  Mind  againft  what 
I  had  admitted  as  true,  prevailed  on  me  firil  to  doubt 
of  it,  and  by  Degrees  to  receive  the  Dodtrine  I  now  en- 
deavour to  defend  :  And  if  I  make  good  what  I  affert, 
I  think  I  do  not  therein  diminifli,  but  exalt  God's  Grace. 

I  for  feveral  Years  endeavoured  in  a  more  private 
Way  to  get  Satisfad:ion  in  thefe  Points,  wherein  I  was 
fallen  into  a  Way  of  thinking  fomewhat  different  from 
many  others,  before  I  entertained  any  Tho'ts  of  pub- 
liihlng  my  Sentiments.  I  frequently  difcourfed  with, 
and  fometimes  wrote  to  learned  Divines,  concerning 
the  Matters  here  difcourfed  of;  and  had,  I  think,  no 
Matter  of  Convid:ion  that  I  v/as  under  any  Miftakes  j 
much  lefs,  that  I  had  advanced  any  dangerous  Errors. 
And  I  cannot  deny  but  that  fome  pious  and  learned 
Divines  have  fpoken  fomewhat  favourably  of  my  Hy- 
•pothefis ',  and  have  expreffed  their  Willingnefs  that  I 
ihould,  by  the  Prefs,  Jhew  my  Opinion. 

I  have  in  this  Ellay,  endeavoured  not  to  provoke  or 
offend  any  Perfon  whatfoever ;  and  now  profefs,  that  I 
greatly  refpe(ft  and  honour  thofe,  whofe  Sentiments  dif- 
fer from  fome  of  mine,  difcovered  in  this  Difcourfe  : 
And  I  have  therefore  chofen  rather  to  argue  on  die 
'  Things  confidered,  than  meddle  with  the  Perfons  from 
whofe  Opinions  I  diffent. 

And 


PREFACE.  V 

And  after  all  that  I  have  faid  for  the  Support  of  my 
own  Hypothefis,  (  in  the  Explanation  of  whicli  I  have 
endeavoured  to  be  very  free  and  open  )  I  tliink  I  ain 
fully  refolved  ferioufly  to  v^eigh  every  Thing  tliat  fljall 
be  offered  for  my  Conviftion,  according  to  the  befl:  of 
my  Skill  and  Judgment ;  and  I  hope  if  I  am  in  an  Er- 
ror, my  Fault  is  not  unpardonable. 

I  alfo  hope,  that  if  I  am  wrong  in  any  of  my  Senti- 
ments, I  have  taken  fuch  Care  to  iecure  the  fundamen- 
tal Articles  in  the  Do6trine  of  Grace^  that  Men's  Souls 
will  not  be  endangered  by  any  Thing  advanced  in  this 
Attempt  to  fet  fome  Things  in  a  clearer  Light  tlian 
they  feem  to  me  to  be  fet  m,  in  fuch  Books  as  I  have 
had  Opportunity  to  read  ;  but  it  may  be  thro'  my  own 
Ignorance  underftand  not. 

I  have  not  in  this  Eflay  had  any  Defign  againft  the 
Dodirine  of  Original  Sin^  God's  etenml  Decrees  and 
Providence^  the  Difference  betwixt  common  and  fpecial 
Grace ^  and  the  Sovereignty  of  God  in  the  Affair  of 
Man's  Salvation.  For  according  to  my  Hypothefis,  as 
well  as  that  I  oppofe,  that  is  a  great  Truth  maintained 
by  tlie  Apoftle,  Rom.  ix.  It  is  not  of  him  that  willeth^ 
mor  of  him  that  runneth^  but  of  God  that  fo ewe th  Mer- 
cy  .     Thefe  Things  I  not  only  allow,  but  occafio- 

nally  endeavour  to  defend ;  tho'  this  not  being  my 
principal  Defign,  I  have  not  much  enlarged  on  them : 
But  my  main  Defign  is  tlut  above  expreffed. 

That  what  I  have  attempted  \n  this  Treatifc,  may 
not  appear  to  be  uielefs  to  iiich  as  may  pleafc  to  read  it,  I 
have  endeavoured  to  render  it  prad:lcal,  by  fome  ufefiil 
Inferences  from  the  Truths  aflerted  in  it. 

.     .  Tho' 


vi  PR  E  F  ACE, 

Tho'  thisEflay  be  more  efpecially  fubmitted  to  the 
Judgment  and  Cenfure  of  the  Learned^  yet  I  aim  at 
the  Good  of  all  Mankind  in  it ;  and  I  have  written  it^ 
and  do  confent  to  it's  Publication,  that  I  might  y^r'u^ 
my  own  Generation  by  the  Will  of  God,  If  he  approve 
my  Attempt,  he  can  eafily  give  Succefs  to  it ;  if  other- 
wife,  I  fubmit  it  to  him,  and  fay,  .ne  Will  of  the  Lord. 
be  do?ie, 

I  have  unto  the  Body  of  the  Treatife  herewith  emit- 
ted, prefixed  the  Contents  of  the  general  Parts  and 
Chapters  contained  in  it  -,  of  which  I  requeft  my  Reader 
to  take  a  view,  before  he  reads  the  Book  itfelf,  whereof 
he  has  therein  the  Sum.  I  defire  my  Reader  alfo  to 
read  what  I  have  written,  in  the  Order  in  which  it  is 
penned,  left  otherwife  he  ihould  miftake  my  Meaning 
in  fome  Things,  which  in  this  Difcourfe  I  have  advan- 
ced ;  and  therein  prejudice  both  himfelf  and  me,  wlio 
fincerely  defire  to  ferve  him,  and  glorify  the  God  of 
all  Grace. 


E.  Mayhew. 


THE 


CONTENTS. 


PART     I. 


^^i^  PON  the  Offbr  of  Salvation  made  to 
P^<^ff|  Sinners  in  the  Goipel. 


Page   I 


CHAP.     I. 


Concerning  thofe  Sinners,  and  the  State  they  are  in^  to 
^Lvho?n  the  Offer  of  Salvation  is  Juppofed  to  be  made. 
Here  the  Dodtrine  oi  Original  S^in  is  confidered.  P.  i. 


CHAP.     II. 


Concerning  that  Salvation,  lahich  Sinners  arc  j'uppofed  to 
have  offered  to  the?n  intbe.Gojpet.  P.  27. 


[>] 


C  II  A  P. 


2  The     CONTENTS. 

CHAP.     III. 

Shelving  "what  is  imported  in  Salvation's  being  offered. 
Here  the  Nature  of  C^W/V/W  is  conlidered.      P.  33. 

CHAP.     IV. 

Froving  that  there  is  iiideed  an  Offer,  or  conditional 
Promife  of  Salvation,  made  to  Sinners  in  the  GofpeL 
Here  the  Obje^  and  Extent  of  Christ'^  Death  is 
confidered.  P.  40. 

PART     IL 

Shewing  that  the  Offer   of  Salvation  7nade  to 
Simiers  in  the  Go/pel^    comprifeth  in  it  an 
Offe?'   of  the  Grace   given   in   Regenera- 
tion. P-  53• 
c  H  A  p.    I. 

Concernirig  the  Grace  of  Regeneration, /j^r^y^/V/^  ^t? 
conditionally  offered  to  Sinners.  P.  53, 

C  H  A  P.     II. 

Shewing  that  the  Grace  ^Regeneration  is  fiich  an  emi^ 
nent  Part  of  Marl's  Salvation,  that  Salvation  cannot 
be  offered  to  Si?iners  without  an  Offer  (j/'that.     P.  58. 

CHAP.    III. 

Concerning  the  Nature  ofthatYdiih  a?id  Repentance,  &c. 
to  which  the  Promife  ^/' Life  <^;2(/ Salvation,  is  in  this 
Difcourfe  Juppofed  to  be  ?nade.  Here  the  Difference 
ht\.W\xico7nmondx\^fpecialGraceh  cowii^^vtdi,  P.  61. 

CHAP. 


The     CONTENTS.  3 

CHAP.     IV. 

Shewing  that  God  in  offering  Jesus  Christ  mth  alt 
his  Benefits^  to  Jinfiil  Men,  miiji  needs  offer  them  tk' 
Grace  given  in  Regeneration.  P.  67 

CHAP.     V. 

T^bat  fieither  the  Grace   of  Regeneration,    7ior  any  Ad: 
f  owing  from  it,  or  i?i  which  it  is  implied,  is  the  Con- 
dition on  which  Salvation  is  offered :  And  confequent- 
ly,  the  fame  ??mji  be    comprehe?ided  in  the  Salvation 
offered  to  Sinners,  P.  7 1 , 

CHAP.      VI. 

T^he  Offer  of  Salvation  7nade  to  Sin?iers  in  the  Gofpel,  is 
an  Offer  of  bringing  them  into  a  State  of  Salvation  .* 
And  confeqnently,  mufi  comprife  in  it  an  Offer  of  re- 
generating Grace.  P.  86. 

C  H  A  P.     VII. 

T^hetr  being  an  infeperahle  Connexion  between  all  fpiri- 
tual  Bleffngs,  or  ever  hilling  Mercies,  hence  whenever 
ajiy  one  of  thefe  is  offered  to  Si?mers,z\\  the  reft  are  in- 
tended :  And  confeqiiently,  the  Grace  of  Regenera- 
tion. ■  "  ^  P.  87. 

CHAP.     VIII. 

l^hat  thofe  exceeding  great  and  precious  Promifes  by 
which  we  may  bePartakers  of  the  divine  Nature,  are 
conditional  Pro7nifes  of  tlie  Grace  of  Regeneration. 
Here  thof^:  Promifes  commonly  iaid  to  be  abjolute, 
are  confidered.  '  P.  89. 

[  b  2  ]  C  II  A  P. 


4  The     CONTENTS. 

C  H  A  P.     IX. 

That  the    conditional  Fromijes  made  in  Scripture,   That 

fiicb  as  feek  Gor,    and  his  fpecial  Favour,  JJ.  all  find 

riiiB,  do  contain   or  imply   in   them  an  OJfer   of  the 

Grace  y^ "Regeneration.  P.  97. 

C  H  A  P.     X. 

That  the  conditional  Fromijes  of  the  Holy  Spirit, 
which  we  have  in  the  Oracles  ofGo'D,  do  comprife  or 
imply  in  them  Ofers  /?/' converting  Grace.  P-  99• 

C  H  A  P.    XI. 

l!hat  the  Offers  niaJe  to  Sinners  of  the  Water  of  Life,  in 
the  Gofpelj  are  Ofers  of  the  faving  Graces  of  the 
Spirit.  P.   104. 

CHAP.    XII. 

Thofe  cojiditional  Offers  ij/' fpiritual  Wifdom,  which  are 
7nade  to  Sinners  in  the  Word  of  Got>,  are  Offers  of  a 
Principle  5/"  laving  Grace  or  Holinefs.  P.   1 07. 

C  H  A  P.     XIII. 

That  the  conditional  Fromifes  of  fpecial  Mercy,  7nade  to 
fuch  as  come  to  Jesus  Christ,  do  contain  or  iitiply  in 
them  a  Promife  of  regenerating  Grace.  P.   117. 

C  H  A  P.     XIV. 

That  there  are  conditional  Fromifes  made  in  the  Gofpcl^ 
to  fuch  as  perfevere  and  overcome,  which  contain  in 
them  Offers  of  the  Grace  ^"^'Regeneration.        P.   120. 

CHAP. 


The     CONTENTS.  5 

CHAP.     XV. 

'I^je  Confideratlon,  That  Sinners  do  therefore  psrlili  be- 
caiife  they  receive  not   the  Love  of  the   Truth  that 

.    they  may  be  laved,  applied  as  a?i  Argument  that  they 

have  an  Offer  oi  a  Principle  of  true  Holinefs  made 

to  them.  P.   131. 

CHAP.     XVI. 

Shewing  that  the   Dodlrlne  pleaded  for  in  this  Part  of 
piy  FJjayy.is  very CQnfi\\.Qnt  with  that  of  Mens   utter 
Inability,  while   //2  //State  of  Nature,  to  perform  any 
truly  holy. A6lionsi£;ii?^(?tfwr,  .P.   135, 

CHAP.     XVII. 

T^kat  Grace  is  not  given  according  to  Works,  is  no  Ways 
ijiconfifent  with  the  Hypothefis  hy  me  defended.  P.  1 42 . 

C  H  A  P.     XVIII. 
T'hat  the  beft  Adions  f  the  Unregenerate   are  net  pro- 
perly called  Sins ;  nor  are  they  uncapable  of  beingCon- 
ditions  f  the  Covenant  of  Grace.  P.    ia8. 

CHAP.     XIX. 

The  Dodlrine  pleaded  for,  no  Ways  inconfftent  with  that 
of  Pra:;deftination,  and  the  fovereign  Freedom  of  the 
Grace  of  God  in  the  Salvation  cf  kis^lcdt.     P.  153. 

C  H  A  P.     XX. 

That  Perfons  who  have  long  refiPced  and  quenched  tlie 
Holy  Spirit,  and  fo  ^pvowokcdi  him  to  depart  ^r^;;/ 
them,  may  at  lajl  feek  earneitly  for  Mercy,  and  not 
obtain  it,  710  Argument  againjl  what  I  plead  for. 
Here  of  tlie  unnardonable  Sin.  P.   16^. 

C  H  A  P. 


6  The     CONTENTS. 

CHAP.    XXL 

Wherein  the  Power  of  Man,  with  Relatioyi  to  the  Con- 
dition 071  which  Salvation  is  offered  to  him  in  the  Gof- 
pel,  is  further  confidered,  P.   170, 

PART    III. 

"That  the  Doftrine  ^naintained  m  the  two  for- 
mer Parts  of  this  EJfay^  is  a  Truth  of 
very  great  Importance,  and  7nany  Ways 
ufefuL  P.   177. 

CHAP.     L 

The  First  Use  of  the  Truth  afjerted,  that  it  gives 
Light  to  many  Texts  of  Scripture,  which  cannot  be 
well underfiood without  it,  P.   178. 

CHAP.     II. 

The  Second  Use  of  the  Truth  maintai7ied^  that  it  re^t- 
ders  the  Offers  of  Salvation  7nade  to  Siimers  in  the 
Gojpely  very  plain  and  intelligible.  P.   182. 

CHAP.    III. 

The  Third  Use  of  the  Do6lrine  i7tffted  on,  that  it 
gives  US  a  very  pleafant  and  endearing  View  a7id  Prof- 
peft  of  the  imparallePdlaOwc  of  God,  in  fi7idi7ig  ont^ 
providi7tg  a7id  revealing  fuch  a  Way  of  Salvation,  as 
that  made  k7iown  in  the  Gofyd,  P.   186. 

CHAP. 


The     CONTENTS.  7 

CHAP.    IV. 

The  Fourth  Use  of  the  Truth  injijied  on,  the  En- 
couragement give?i  to  awakened  Sinners,  to  feek  ear- 
nefily  to  Gqt>  for  his  fpecial  Mercy.  P.   189. 

CHAP.     V. 

The  Fifth  Use  of  the  Truth  maintained^  that  it  takes 

from  all  thofe  who  refufe  the  great  Salvation  offered  in 

the  Gofpel,  every  Plea  in  Excule  for  themfelves.  P.  1 9  2 . 

C  H  A  P.     VI. 

The  S-txTH  Use  of  the  Truth  pleaded  for ^  that  being 
allowed,  it  does^  without  any  Difadvantage  to  the  cal- 
vinian  Scheme,  remove  out  of  the  Way  the  greatefi 
Difficulty  that  attends  it  \  and  renders  it  more  eafy 
/^  ^^  received  ^;^^  defended.  P.   194, 

CHAP.    VJI. 

The  Seventh  Use  of  the  Dodrine  pleaded  for ^  an 
Exhortation,  it^/zZ^  Diredions,  to  fiich  as  are  yet  in  a 
State  of  Nature,  to  comply  with  the  Terms  on  which 
?>?\w2ii\on  is  offered  to  them  in  the  GofpeL         P.   199. 


fcVV*  ^AT'j  J^^  <Af'.»  vVv^   c^TU 

fcV\rf   •-*ffV>   '-''vV*   »/V\j  JV't 

vv^  vtaj  t/'aFV*  •.^>* 

CyDGYDGYD 

t/v\t  t/(T^  Jfr* 

CTYDGYb 


A(k>ertifement. 


u 


WHEREAS,  in  Part  I.  Chap.  I.  Page  12. 
of  this  Elfay,  I  have  profeffed  my  Affeiit  to  what 
is  aiTerted  by  the  Ajfemhly  of  Droi?ies  at  IVe/iminfler,  m 
their  ShorftT  Cafechif?n,  viz.  That  ''  The  Covenant 
"  being  made  v^ith  Adam,  not  only  for  himfelf,  but 
"  for  his  Pofterity,  all  Mankind  proceeding  from  him 
*'  by  ordinary  Generation,  fmned  in  him,  and  fell  v/ith 
"  him,  in  his  firft  Tranfgreliion  ;  "  I  have,  on  a  Re- 
view of  the  Sheets  printed  off  before  the  Vv^riting  of 
this  Adfcertijement,  chofen  to  exprefs  my  Senfe  rather  in 
the  Words  here  following,  than  thofe  of  the  Affembly 
referred  to,  viz,  "  That  the  Covenant  being  made  v/ith 
"  Ada-m,  not  for  himfelf  only,  as  an  individual  Perfon, 
''  but  for  the  w^hole  human  Species  then  in  him,  the 
"  Confequence  hereof  was,  that  all  Mankind  procee- 
"  ding  from  him  by  ordinary  Generation,  finned  in 
''  him,  and  fell  with  him,  in  his  firft  Tranfgrefiion. 

This  being  my  tme  and  only  Senfe  in  the  Place  re- 
ferred to,  I  defire  that  all  other  PaiTages  in  the  Book,  of 
the  like  Import,  may  be  underftood  v/ith  this  Expla- 
nation. 


^#######  ^##^#### 


^s^g}s^yss:^!S^m^^^^m 


Grace  Defended. 


PART     L 

The  firft  Part  of  that  Defence  of  the  Grace 
of  God  which,  in  this  ElGTay,  I  am  attempt- 
ingj  is  to  fhew,  #^ 

Tha^  Sinners  have^  in  the  Gofpel^  an  Offer  of 
Salvation  made  to  them. 

CHAP.     I. 

Concerning  thofe  Sinner s^  and  the  State  they 
are  in^  to  whom  the  Offers  of  Salvatio?i  are 
here  fuppofed  to  be  made. 

H  A  T  we  may  underftand  what  we  fay,and  whereof 
we  affirm,  in  this  firft  Part  of  my  Difcourfe,  we 
muft  in  the  firft  Place  confider, 

Who  the  Sinners  are,  and  in  what  Condition, 
to  whom  Salvation  is  fuppofed  to  be  offered  in  the 
Gofpel. 

To  this  then  I  fay  in  general,  That  the  Sinners  here  intended,  arc 
fuch  as  all  Mankind  fallen  in  Adam^  by  Nature,  are  ;  or  as  confider'd 
in  that  Eftate,  into  which  the  Fall  has  brought  them,     I  do  not  here 


^  Grace  defended.       Chap.  \. 

fay,  Tliart  the  Offer  of  Salvation  is  made  to  all  that  are  in  this  Eftate  % 
but  that  all  unto  whom  the  Offer  of  Salvation  is  fuppofcd  to  be  made, 
are  of  this  Number  ;  and  fuch  an  Eftate  as  this  they  all,  by  their  Fall" 
and  Apoftacy  from  God,  have  been  plunged  into. 

Nov/,  tliitt  this  is  a  \  ery  miferable  and  wretched  Eftate,  is  by  all 
Calvhiifis  i^cknow.ledged  j  and  in  this  I,  fully  agree  with  them  ;  and 
Ihall  endeavour,  as  briefly  as  I  can,  to  flicvv  wherein  the  Adifery  of 
this  Eftate  does  confift.  And  to  this  End,  I  fhall  laere  take  -a  fliort 
View  of  the  VVretchednefs  of  that  Eftate,  into  which  Mankind  liave, 
h)'  their  Apoftacy,  brought  themfelves. 

To  this  End,  the  ft rft  Thing  I  fholi  obferve,  is.  That  the  Sin  of 
our  firft  Parents  in  eating  the  forbidden  Fruit,  was  exceeding  great 
a-nd,  heinous.  It  was  a  &in  againft  an  exprcfs  and  pofitive  Comma.nj 
of  God,  immediately  and  plainlv  given  to  them  by  God  himfelf,  to 
which  thfjy  were,  on  their  Peril,  required  to  yield  Obedience,  Gen, 
1.  17.  So  that  it  was  a  Sin  againft  Light  and  Knowledge,  and  a 
very  prefumptuous  Sin.  It  was  alfo  a  Sin  againft  the  moft  endear- 
ing Difcoveries  of  the  Goodnefs  ofGodtothem.  God  had  newly 
created  them  in  his  own  7772^^^  and  Likenefs^  Gix\.  i.  26,  27.  and  in 
his  Favour,  with  Dominion  over  the  Works  of  his  Hai,i^  j  and  had 
plainly  enough,  for  them  to  underftand,  promifed  Life  to  them  on 
Condition  of  their  Obedience  to  him ;  tho'  this  Fromifc  was  only 
implied  in  the  contrary  Threatning,  Gen,  2,  17,  They  wanted  not 
Power  to  keep  this  Comm.andment ;  but  might  have  continued  in 
their  Obedience  to  it,  if  they  had  watched  and  piayed,  that  they 
might  not  have  fallen  iiito  Jhnptat'wi  ;  and  endeavoured  to  withftami 
the  [fame  :  This,  I  think,  none  will  deny.  They  had  .no-  Need  to 
cat  of  the  Fruit  forbidden  them,  having  Plenty  enough  beftdes,  no 
other  Trees  in  that  rich  and  plentiful  Garden  being  denied  to  them. 
They  had  no  Need,  nor  Warrant,  to  feek  after  a  better  Condition,  at 
prefent,  than  that  they  were  in.  They  had,  no  doubt,  before  they 
had  fmned,  enjoyed  happy  Communion  v^ith  God,  and  one  with  ano- 
ther. They  had  no  Warrant  to  hold  a  Parly  Vv'ith  the  Serpent  en- 
deavouring to  entice  them  from  their  Obedience  and  Allegiance  to 
their- Creator  and  fovereign  Lord  ;  much  lefs  to  believe  him  in  what 
ii0iaid,  in  diredl  Oppofition  to  that  God  that  cannot  Lie  ;  and  fol- 
low his  Condu6l,  in  direct  Oppofition  to  the  divine  Command, 

It  was  enough  for  them  that  God  had  created  them  in  his  own 
Image,  in  Refpt-6l  of  Knowledge,  Rightepufnefs  and  Holinefs.  They 
fhould  not  have  afpired  to  have  been  more  like  God  in  Knowledge,- 
^aa  he  n>ad$  thgin,  or  rather  to  be  equal  to  him,  as  in  Gen,  2.  5,  6. 

Noi 


Chap-  I.         Grace  defended.  3 

Nor  flioiikl  they  have  taken  Part  with  the  Devil  to  this  End.  Thus 
iieinoiis  was  their  TranfgrefHon  \  and  much  more  mi^ht  |iere  be  faid. 
This  is  that  Sin  q{  Adam^  which  is,  by  Cahini/is^  fuppofed  to  be  iin- 
puted  to  his  Pollerity,  which  I,  at  prefcnt,  take  for  granted,  but  may 
confider  hereafter. 

What  I  fhall  here  next  mention,  fhall  be  fome  of  the  immediate  , 
and  neceflaryEftec^s,orConfequents  of  this  now-mentioned  hcinousSin  : 
I  mean  fuch  Confequents  as  followM  naturally  from  the  Crime  com- 
mitted, without  any  Confideration  of  the  T'/;r^^/«/w^  denounced,  in 
Cafe  of  Difohedience  :  That  fliall  anon  be  confidered.  Now  this 
could  not  but  produce  extraordinary  Shame  and  Horror, unlefsGod  had 
(which  was  not  thcCafe)  given  uptlns^Tenders  to  a  mofi:  unaccountable 
Stupidity.  I  fuppbfe  God  had  a  Defign  to  make  the  Promifebf  the 
Seed  that  was  to  break  the  Serpent's  Head,  Gen.  3.  15.  very  wclcomb 
•to  tliem.  .  '  " 

We  may  accordingly  fee  what  Shame  and  Confufion  of. Face 
feized  on  them.  Gen.  3.  7,  8,  9,  10.  And  the  Eyes  of  them  both  wer^ 
opened^  and  they  knevj  that  they  were  naked  ;  and  they  fevjed  Fig-Leavej 
'together^  and  made  themfelves  Aprons.  And  they  heard  the  Voke  of  ilif 
Lord  God.,  walking  in  the  Garden^  in  the  Cool  of  the  Day  \  A'i  Adani 
and  his  Wife  hid  themfelves  from  the  Fre fence  of  the  Lord  God.,  among  th^ 
Trees  of  the  Garden.  And  God  called  unto  Adam,  and  faid  unto  him^, 
TFhere  art  thou  P  And  he  faid.,  I  heard  thy  Voice  in  the  Garden  :  And  I 
vjas  afraid  ;  hecanfe  I  was  naked.,  and  I  hid  my  felf.  Nor  did  theShame 
or  Confufion  which  thefe  Offenders  were  thus  in,  .arife  wholly,  (Tf 
principally)  from  tlie  Threatning  that  had  been  denounced  ;  but  very 
much,  (efpecially  their  Shame)  from  a  Senfe  of  the  moft  vile  Wick:- 
ednefs  whereof  they  had  been  guilty.  This  feems  evident  from  the 
QuelHon  God  put  to  Adam.,  ver.  11.  And  he  faid ^  Who  told  thee  that 
thou  ivaji  naked  ?  Hafl  ihou  eaten  of  the  Tree ^  ivhereof  L  commanded  thee 
that  thoufhouldjl  not  cat.  •.  ■      , 

So  heinous  was  this  Offence,  which  was  by  thefe  conimitted,  that 
they  could  not  but  be  in  great  Horror  on  the  Account  of.it  3  tho' 
they  had  tho't  nothing  of  the  Evil  threatned  againft  tiiem.  Nor 
could  they  have  had  any  great  Reafon  to  hope  for  a  Pardon,  tho'  they 
had  never  been  threatned  ;  and  tho'  they  could  not  have  known  what 
Punifhment  God  would  have  laid  oii  them  :  And  yet  I  acknowledge, 
there  v/ould  not  have  been  Ground  for  utter  Defpair. 

I  fhall  therefore  now  come  to  confider  their  Guilt,  as  this  fignifiqs 
an  Obligation  lying  on  thcrn  to  bear  the  Punilhmeut  due  to  them  by 
\     ■  '  B  2  Virtue 


4  Grace  defended.  {  chap.  l 

Virtue  of  that  San£lion  of  the  Law,  In  the  Day  thou  eatefl  thereof^ 
thou  Jhalt  furely  die.  Guilt,  I  think,  may  be  taken,  either  for  a  Per- 
fon's  being  truly  chargeable  with  fome  Sin  or  Crime  ;  and  this  the 
Perfons  were,  of  whom  I  here  fpeak,  of  which  before  :  Or  it  may 
be  taken  for  that  Obligation,  by  which  the  Offender  is  bound  to  fufFer 
the  Penalty  due  to  him  for  his  Offence  ;  and  this  is  that  which  I  am 
here  to  confider  in  the  Cafe  before  me.  What  was  intended  by  the 
Death  threatned,  I  am  not  yet  come  to  take  an  Account  of;  but  the 
Nature  of  the  Obligation,  and  the  Confequences  thence  arifing,  is 
what,  at  prefent,  I  am  upon  :  And  this  is  exprefs'd  in  fuch  ftrong 
Terms  in  the  Text  mentioned,  that  the  Offenders,  I  think,  had  no 
Grounds  given  them  to  hope  that  the  Sentence  might  be  reverfed. 
I  mean,  they  had  not,  before  the  Seed  of  the  JVcman  was  promifed.  Gen, 
3.  15.  No  wonder  then  that  the  Offenders  were  in  fuch  a  Plight  as 
they  were.  Gen,  3.  11. 

The  Covenant  of  Works  was  doubtlefs  given  to  be  a  {landing  Rule, 
according  to  which  God  was  refolved  to  deal  with  Mankind  ;  and  by 
which  he  obliged  himfelf  to  give  them  Life,  in  Cafe  of  conftant  and 
perfe6l  Obedience  to  him,  and  afTured  them  that  they  (hould  die  in 
Cafe  of  the  leaft  Failure  or  Difobedience,  as  by  comparing  Gen,  2. 
17.  with  Gal.  3.  10,  12.  and  James  2.  10.  does  appear.  And  God 
was  pleafed  to  try  Man's  Obedience  in  one  fmgle  Liftance,  before 
they  had  committed  any  other  Offence  againft  him.  Now  on  this 
Trial,  they  molt  vilely  forfook  their  Allegiance  to  him,  and  wickedly 
rebell'd  againfl  him  :  Which,  having  done,  for  any  Thing  that  did 
appear,  there  was  nothing  to  be  expe£led,  but  the  Execution  of  the 
threatned  Sentence  on  them.  They  were  for  the  prefent  bound  over, 
as  the  fallen  Angels  were,  with  whom  they  had  joined  againft  God, 
unto  the  Judgment  of  the  great  Day  \  and  had  no  Reafon  to  expe6t  any 
Thing  better  than  what,  in  the  Threatning,  God  had  denounced 
againft  them. 

The  Day  of  their  Probation  was  now  ended,  and  the  Covenant 
broken  betwixt  them  and  the  great  God,  and  no  Repentance  or  Obe- 
dience was  by  that  Covenant  now  requir'd  of  them  :  Nor  had  they 
any  other  Relation  to  it,  than  that  of  capital  Offenders,  doom'd  to 
prefent  Death  by  it  :  Nor  was  there  yet  any  Way  of  Efcape  propos'd 
to  them  ;  nor,  as  far  as  did  appear,  any  Room  for  God  to  treat  with 
them,  or  they  with  him,  on  any  Terms  of  Reconciliation  v/hatfoever. 

This  was  the  State  in  which  Mankind  now  were,  and  they  doubt- 
lefs were  fenfible  how  Matters  (food  betwixt  God  and  them  ;  and 
they  had  Reafon  to  be  filled  with  Dread  and  Amazement,  as  it  feems 

they 


Part     I. 
Chap.   I. 


Grace  defended. 


they  were.  Nor  had  they  any  Room  or  Hearts  to  beg  for  a  Pardon. 
What  a  terrible  Condition  was  this  ?  They  were,  in  Refpeft  of  the 
Sentence  pronounc'd  againft  them,  as  dead  Men,  as  foon  as  ever  they 
had  fmned. 

But  the  Mifery  of  thefe  Tranfgreflbrs  will  further  appear,  if  we 
confider  what  that  Death  was,  which,  by  the  Sanation  of  the  Law, 
they  were  thus  bound  over  unto.  And  this  I  (hall  now  proceed  to 
fhew  ;  only  I  ftiall  here  firft  obferve,  that  the  Death  threatned  againft 
thefe  TranfgrefFors  did  not,  properly  fpeaking,  conlift  at  all  in  the 
Obligation  they  were  under  to  fufter  it.  For  tho'  fuch  as  are  under 
a  Sentence  of  Death,  are  fometimes  fpoken  of  as  dead  Men,  as  was 
before  obferved  ;  yet  there  is  a  Difference  between  Men's  being  under 
a  Sentence  of  Death,  and  their  actually  dying  ;  or  betwixt  a  Judg- 
ment pafled  on  them,  and  the  Execution  of  it :  However,  a  Sentence 
of  Death  is  very  terrible. 

And  now  I  may,  without  any  further  Delay,  fhew  what  Death 
thefe  Malefactors  were  by  the  Law  of  God  fentenced  unto.  I  fay 
then,  thefe  were,  by  the  Threatning  annexed  to  the  Law  of  God, 
Sentenced  to  undergo  a  threefoldDeath,  which  I  fhall  fpeak  fomething 
concerning  in  the  Order  now  to  be  exprefled.         And, 

I.  Thejirji  Kind  of  Death  intended  in  the  Threatning,  undoubt- 
edly was  that  which  we  commonly  call  Death  fpiritual. 

That  Mankind  are  by  Nature  fpiritually  dead,  the  Scriptures 
abundantly  teftify  :  And  for  the  clearing  up  of  what  I  here  affert,!  (hall 
fhew  (i.)  Wherein  this  Death  does  confift.  (z.)  That  this  came 
on  our  firft  Parents  as  a  Punifhment  of  their  Sin,  in  eating  the  for- 
bidden Fruit. 

(i.)  Let  us  confider  wherein  this  Death  confifteth.  Now  to  this 
I  fay,  that  this  Death  confifteth  in  the  Lofs  of  the  Lnage  of  God, 
which  Man  was  created  in,  Gen.  i.  26,  27.  or  that  Rectitude  or 
Integrity,  of  which  he  was  the  Subje<5l,  when  he  was  in  that  Eftate 
wherein  he  was  created.  Eccl.  7.  2g.  God  made  Man  upright. 
This  did  not  confift  in  the  Eflence  of  Man's  Soul  ;  for  if  it  had,  he 
could  not  have  loft  it  :  But  it  confifted  in  that  habitual  Conformity 
of  the  Soul  to  the  holy  Nature  and  Will  of  God,  which  was  con- 
created  with  it,  and  was  the  Bond  of  its  Union  with  God,  while 
Man  enjoy'd  it ;  for  he  that  is  joined  to  the  Lord  is  one  Spirit  with  him, 
I  Cgr.h,  I -J,    This  was  Man's  Life,  while  he  was  in  a  State  of 

Lmocency  i 


Grace  defended^        CIiap.  1, 


Innocjeilcy  ;  and  is  fo  again,  when  he  is  renewed  in  Knoivledge  and 
Righteoufnefs  afur  the  Image  of  him  that  created  him^  Col.  3.  10.  Men 
deiHtute  of  it  are  faid  to  be  alienated  from  the  Life  of  God^  Eph.  4. 
18.  To  be  without  this  is  Death,  Rom.  8.  6.  lliis  Principle  of 
Life  is  in  Scripture  call'd  the  divine  Nature^  2  Pet.  i.  4.  The  Seed  of 
Gsd^  I  John  3.  9.  Thafe  who  have  it  not,  h^vc  not  eternal  Life 
abiding  in  ihern,  ver.  15.  but  on  the  contrary,  are  dead  in  Sins^  and  i it 
the  Uncircumcifion  of  the  Flejh^  Col.  %.  13.  When  fuch  are  faid  to  be 
dead  ;  and  when  their  Deprivation  of  fuch  a  divine  Principle  is  called 
Death  ;  thefe  Expreffions  are,  I  acknowledge,  metaphorical ;  and  the 
Metaphor  is  taken  from  the  Likenefs  which  there  is,  in  fomeRefpe6ls, 
betwixt  a  proper  Death  :and  this.  Men,  in  this  Eftate,  being  as 
uncapable  of  performing  arty  A6lionsthat  are  truly  fpiritual  and  holy, 
as  Men  naturally  dead  arc  of  performing  the  At^^lons'  to  which  natural 
Life,  is  required,  Rom,  8.' 6,  7,  8.  For  to  he  carnally  viinded  is  Death'. 
But  to  be  fpiritually  minded  is  Life  and  Peace  t,  becmtfe  the  cctrnal  Mind 
is  Enmity  <^g^'^^fi  ^°^^  '•  ^^'^'  ^^  ^^  '^^^  fid)jeSf  to  the  Laiu  of  Gcd^  neither 
indeed  cm  be.  So  then  they  that  are  in' the-  Flejh  ccihno^t  plea fe  God. 
I  Cor.  .2.  14.  But  the  natural  -Man  riceiveth  not  the  Things  of -ilk 
Spirit  of  God,  for  they  are  FooUJhnefs  imto  him  :  Neither  ran  he  knoxv 
them^  hecaufe  they  ar^  fpiritually  -difcerned.  This  Death 'does  not,  pro^ 
^erly  fpeaking,  coniili:  either  in  Men's  doing  that  which  they  ftiould 
not,  or  in  omitting  or  neglefting  that  v/hich  they  (hould  do  i,but  in 
their  Want  of  fiich  a  Priiiciple  as  is  necefiary  to  their  doiing  ■  that 
which  is,  in  a  ftri6l  Senfe,  holy  and  good^;  and  in  a  right  Mannei" 
avoiding  to  do  the  contrary,  /.  e.  from  a  Hatred  of  it,  and  a  Love  to 
that  which  is  good.  This,  I  think,  is  too  plaih  to  need  any  Illuftra- 
tion.     Thus  briefly  of  this  Kind  of  Death. 

(2.)  I  am  to  fhew,  That  this  came  on  our  frjl  Parents,  as  a 
Panilhment  of  their  Sin,  and  that  it  belong'd  to  the  Death  threatned. 
I  fay  hwr  firfl  Parents  ;  for  as  vet  I  confider  not  how  their  Pofterity 
became  in  this  Senfc  dead.  'Jliat  Adayn  and  his  IFifevJcrc  thus  dead, 
immediately  after  they  had  committed  their  firft  and  great  Offence,  I 
think  td  be  an  evident  Truth.  If  they  had  remained  liabitaally  holy 
after  they  had  committed  their  firft  Sin,  thdy  would  '  certainly  havQ 
carried  themfelvcs  far  otherwife  than  they  did.  They  would  not  have 
attempted  to  hide  thcmfelves  from  God,  as  they  endeavoured  to  do^ 
Gen.  3.  8.  In  which  they  difcovered  much  Atheifm,  and  very  wron^ 
Thoughts  of  God,  from  whofe  Prefence  it  is  impoflible  to  hide, 
fer,  23.  24.  Pfal.  39.  8,— 12.)  inftead  of  lamenting  and  confefling 
their  heinous  Offence,  and  juftifying  God 5  -as'  by  the  Law  of  the^ 

Creation, 


Chap.  I.        Grace  drfended.  ^ 

Creation,  (but  not  as5a  Covenant  of  Woi^)-' tftey  vp'efe  dbllged  to  do. 
They  moft  wickedly  endeavoured  to  juftify -themfc^lVei,  -andf*  caft  '  the 
Blame  of  their  Fall  on  the  God  that  made  them,  ver.  12,  13.  .So 
fhat  by  this  Carriage  of  their't;,  they  gaveOccafion  for  fuch  a  Reflection 
on  them  as  that  in  Job  31.  33.  If  I  cavcred-my  Tranfgrejjion  as 
Adam,  hy  h'ld'mg  mine  Iniquity  in  my  Bofom.  Docs  it  not  now  appear^ 
that  thefe  had,  immediately  after  their  Val),  a  very  corrupt  Nature  ill 
them?  And  indeed,  if  by  Adam's  firft  Offence  all- Mankind  were 
made  in  this  Senfe  Sinners,  as 'in  Rom.  5.  ^2,  and  ver.  19.  how 'carl 
it  be  thought  poflihle  that  he  ihould  himfclf  efcape  becorhing  fupb  iA 
OwQ^  when  he  had  committed  that  heinous  TranfgreiHon  ?    ."  '  *    '.*1^ 

But  we  rriuft  a  little  confid^r  iik3w  -this  came  to  be  tHe'-GDnrequerrcffe 
of  our  firft  Parents  com4Tii¥ting  their  firft  and'great  Gffen'c^.  r'Afii 
here. I  will  fhfew,-  firji  negatively,  from  whence  this  did  not  arifc"  j 
iiiid  Jecondiy  pofitively^  what  was  the  Caiife  bf  it. 

•  I.  Negatively,  I  fay,  Thi's  did/jior-i^vf  Wholly  rtor  priMc'ij^all^ 
from  the  natural  Influence'  of  that  ^in;  '  \\n-rfeh  iney  haH  riewTy  ccfn- 
mitted.  Tho'  finfut  Actions  naturally- jVrodtice  and  inx:re?ife  an  illi- 
clination  or  Difpofition  to  fin  yet  more";  and  ff  tbey^tK^'ofen  repeated'^ 
they -beget  a  ftrong  Habit,  inclining  the  TrsEnfgrefTbri  to  go  on'ftili 
in  their  wicked  Cou;rfes,  as  in  Jer.  13.  23.  Yet  the  Sin  of  thefe 
Perfons  could  not  alone  utterly  eradicate  all'  pious  Difpofitions  out  of 
their  Souls.  Sinful  Ac-tions  divcrfe  Times  repeated  would  fc^^ree  of 
itfelf  have  done  this  ;  much  Icfs  could  one  finglb'  A61  of  DifofejediencQ 
have  had  'fuch  an  Influence,  if  there  had  been  nothing  'elfe  in  thii 
Cale  ;  but  Jda??i  might,  and  it  is  very  ^ probable  he  would,  this  not- 
withftanding,  have  bitterly  bewail'd  his  Fall,  and  earneftly  begg'd  the 
Pardon  of  it  ;  and  perhaps  have  oBtainM'  it,  'artd  then  had  grown 
more  watchful  and  circumfpecSl  in  his  after  Converfation,  as"  is:  oftert 
the  Cafe  of  good  Men  now  :  But  i-t  was  far  from  being  thus  wid\ 
him  :  Sin  haxj  imlnediately  Dominion  over  him,  and  reigned  .  m'hifiij 
Wherefore,  '  ■        :>/   ,■■ .    -   •  \ 

.2.  TheReafon  hereof  was  th!S,God  having  threatned  hcdiould  furc- 
ly  die  in  thcDay  he  finned  ;  and  being  greatly  provoked  at  liim  for  thf- 
horrible,.  Wickednefs  be  had  committed^  (of  which  berore)"^id  'impie" 
diately  begin  to  execute  the  Sentence  on  bim,  which  he  vvis  now 
fallen  under:  And  this  he  did  in  the  firft  Place,  by  utte;-ly.'t2kfng 
his  holy  Spirit  from  him  ;  the  Confequence  of '  whidi  was,  that  he 
inmediatelv,.and  without  anv  pofitive  A6tof  God,  infufiiig  any-finful 
•  -'i  Difpofitions 


8  Grace  defended.  \  ch^p.  J; 

Difpofitlons  into  him,  became  a  moft  vile  Mifcrcant  j  a  Child  of  the 
Devil,  full  of  all  Wickednefs. 

If  we  confider  thefe  Things  following,  it  will  appear  that  it  muft 
needs  have  been  fo.  (i.)  God  had  obliged  himfelf  by  his  Word 
immediately  to  flay  him,  if  he  finned  againft  him,  with  this  only  Re- 
ferve  in  his  own  Breaft,  unlefs  a  Mediator  fhould  interpofe  to  offer 
Satisfaction  for  his  Offence,  and  reprieve  him  from  prefent  Deftruc- 
tion.  We  know  certainly  by  the  Event,  that  there  was  this  Excep- 
tion ;  and  the  Apoftle  fhews  plainly,  in  Rom.  3.  25,  26.  that  God 
could  not  in  Jultice  have  fpared  him,  in  any  other  Way,  The 
Threatning  was  abfolute,  and  exprefs'd  in  the  ftrongeft  Terms  ;  and 
was  to  be  immediately  executed.  To  imagine  it  only  fhew'd  what 
the  Crime  defervcd,  feems  to  me  to  be  moft  vain.  (2.)  Man  being 
in  fuch  a  State  of  Condemnation,  it  would  not  confift  with  either  the 
effential,  or  redloral  Holinefs  of  God,  to  hold  any  fuch  Communion 
with  him,  as  he  does,  and  will  hold,  with  fuch  as  are  his  Friends  and 
Favourites.  He  was  a  Traitor  againft  the  King  of  Heaven,  and  by 
Law  condemned  to  Death  for  his  Crime.  How  can  we  now  imagine, 
that  God  might,  while  he  was  under  this  Sentence,  deal  with  him  as 
with  a  Friend  and  dear  Child,  with  whom  he  was  at  Peace,  when  yet 
he  was  under  his  Wrath.  (3.)  Yet  it  muft  have  been  thus,  if  Adam 
after  his  falling  under  a  Sentence  of  Death,  had  remained  a  holy  Man 
ftill,  being  ftill  endowed  with  God's  Image,  tho'  but  in  fuch  a  Mea- 
fure,  as  the  leaft  of  Saints  now  are.  If  Ada?n.^  after  his  Fall,  had  had 
but  a  Spark  of  true  Holinefs  remaining  in  his  Soul,  he  muft  ftill  have 
had  holy  Communion  with  the  bleflcd  God  ;  and  God  with  him  : 
That  muft  have  ftill  been  the  Language  of  his  Soul,  in  Pfal.  73.  25. 
Whom  have  I  in  Heaven  hut  thee  f  And  there  is  none  upon  Earth  that  I 
defire  beftdes  thee  :  And  of  God,  with  Refpe6l  to  him,  it  might  have 
been  truly  faid,  as  in  Pdxl.  147.  11.  The  Lord  iaketb  Pleafure  in  them 
that  fear  him.  This  cannot  be  denied  to  hold  true  with  Refpedl  to 
all  fuch  as  truly  fear  God.  Now  it  was  impoflible  that  Adam  ftiould 
have  enjoyed  fuch  Favours,  while  under  a  Sentence  of  Damnation, 
It  followeth  (4.)  That  our  firft  Parents  being  fallen  under  a  Sentence 
of  Death,  could  no  longer  enjoy  thofe  Influences  of  the  Spirit  of  God, 
by  which  their  habitual  Holinefs  might  be  preferved  ;  or,  in  other 
Words,  they  could  not  have  remained  Te?nples  of  the  Holy  Ghoji  ;  but 
muft  needs  have  been  utterly  and  immediately  deferted  by  him. 
That  muft  and  did  now  befall  him,  which  David  fo  earneftly  depre- 
cated, in  Pfal.  51.  II.  Caji  ?ne  not  away  from  thy  Pre  fence'.  And  take 
not  thy  holy  Spirit  from  m.e.     And  being  thus  fgrfaken,  they  were  indeed 

no 


Part 

Chap, 


S; }  Grace  defended. 


no  better  than  the  fallen  Angels,  wrth  whom  they  had  joined  In  their 
Rebellion  againft  the  holy  God.  Being  thus  wholly  dead  in  Sin, 
fpiritually  dead,  they  were  in  this  Refped  Vellels  of  Wrath  fitted  for 
Deftru(5lion. 

I  defire  it  may  be  here  remembred,  and  laid  up  in  our  Minds,  to 
be  recolleded  and  improv'd.  That  the  fpiritual  Death,  of  which  I 
have  been  fpeajcing,  did  not  precede,  or  go  before,  that  Sentence  of 
Death,  Gen,  2.  17.  but  belong'd  to  the  Death  there  threatned,  as  the 
Wages  of  Sin,  even  of  Jchmi's  adual  TranfgrefTion,  in  eating  the  for- 
bidden Fruit  ;  becaufe  from  hence  it  followeth,  thut  this  Sentence  of 
Death  muft  be  taken  ofFfrom  the  Sinner,  before  fpiritual  Life  can  be 
again  reftored  to  him. 

Before  I  pafs  to  the  next  Head,  I  fhall  here  briefly  obferve,  that 
as  this  fpiritual  Death  did  not  properly  confift  in  Adam\  firfl  Tranf- 
grefTion, but  was  a  Fruit  of  it  ;  fo  neither  does  it  properly  confift  in 
thofe  acftual  Tranfgreflions  which  Sinners  in  a  State  of  Nature  do 
commit  ;  but  is  the  Fountain  from  which  they  flow,  Matth,  15. 
19.  and  Luke  6.  43,  45,  46. 

Let  it  be  here  alfo  obferved,  that  the  Dominion  which  Man's  fpi- 
ritual Enemies  had  over  him  after  his  Fall,  tho'  comprlfed  or  implied 
in  theDeath  threatned  to  be  executed  on  him  ;  yet  was  it  not  properly 
Part  of  that  fpiritual  Death,  of  which  I  have  been  now  fpeaking  : 
But  Man's  firft  Sin,  and  the  fpiritual  Dtath  that  followed  thereon, 
was  what  has  given  the  Enemies  of  Men's  Souls,  fuch  an  Advantage 
as  they  have  over  all  thofe  who  are  dead  in  Sin.  Of  the  great  Power 
of  thefe  Enemies  over  fuch  as  are  dead  in  Sim  and  Trefpajfes^vi^  have 
an  Account,   Efh.  2.  2.   2  Tim.  2.  26.    and  elfewhere. 

2.  The  fecond  Kind  of  Death  mentioned,  as  threatned  a^alnfl:  our 
firfl  Parents,  in  Cafe  they  eat  the  forbidden  P'ruit,  was  Death  teiiipo- 
rol\  By  which  I  underfland  Death,  properly  fo  Ccilled,  vi%,  the  Sepa- 
ration of  Soul  and  Body  one  from  the  other  ;  of  which  Death  we  have 
a  Defcrlptlon  in  EccL  12.  7.  That  this  Kind  of  Death  was  intended 
in  the  Threatning,  we  have  Reafon  to  think  ;  for  (i.)  This  is  Death, 
in  the  moft  proper  and  literal  Senfe  of  the  Word,  and  fo  is  moff  jufHy 
fuppofed  to  be  here  meant  ;  there  being  no  good  Reafon  to  be  civen 
to  the  contrary.  (2.)  This  Kind  of  Death  is  cxprefiy  mentionl^d  in 
the  Judgment  God  pafTed  on  Adam  after  he  had  finned.  Gen.  3.  19. 
(3.)  Adam  did,  and  his  OfF-fprIng  do,  generally  die  this  Kind  cf 
Death.  (4.)  Tho'  all  Men,  without  Exception,  do  not  thus  die, 
thtf  does  not  prove,  that  Adam  was  not  threatned  with  this  Kind  of 

C  Death: 


I  o  Grace  defended.  \  ch^p.  \ 

Death  ;  becaufe  their  elcaping  it  may  be  fuppofed  to  be  owing  to  the 
Interpofition  of  a  Mediator.     I  could  give  other  Reafons  for   this,  if 

It  were  needful. 

For  the  fame  Reafon  that  fome  Men  die  not  at  all,  Adam  did  not 
die  as  foon  as  he  had  finned,  viz.  the  Interpofition  of  a  Mediator,  to 
ofFer  Satisfadion  for  Sin,  and  reprieve  him  from  prefent  Death,  and 
this  in  order  to  his  eternal  Salvation. 

I  know  many  think  otherwife,  not  underftanding  the  Threatning, 
Gen.  2.  17.  as  I  do,  but  holding  the  Meaning  to  be,  That  Adam 
fhould,  as  foon  as  he  had  finned,  become  mortal,  grow  fickly  and  in- 
firm, and  {hould  at  laft  give  up  the  Ghoft  ;  and  I  grant,  that,  as 
Things  have  been  fince  ordered,  with  Relation  to  finful  Men,  this 
Expofition  feems  to  agree  well  with  the  Event.  But  we  ought  to 
diftinguifh  betwixt  the  real  Intention  and  Defign  of  God,  the  Law- 
giver, and  the  true  Meaning  of  his  Law.  The  Queftion  here  is  not, 
What  God  really  intended  to  do,  in  Cafe  Adam  finn'd  ?  But,  What 
muft  be  done  in  Cafe  the  Threatning  fhould  be  executed  according 
to  the  true  Meaning  of  it  ?  And  confequently,  what  Adam  was  to 
expeft  if  he  eat  the  forbidden  Fruit  ? 

Now  there  is  no  Qiieftion  to  mc,  but  that  the  Meaning  of  the 
Threatning  was.  That  our  firft  Parents  fhould  immediately  die  a 
.proper  Death,  in  Cafe  they  finned  ;  only  God  did  not  fo  threaten 
this,  as  not  to  leave  Room  to  have  the  Execution  delay'd,  in  Cafe  of 
the  Interpofition  of  a  Mediator  ;  yea,  and  to  have  it  finally  remitted, 
in  Cafe  full  Satisfa£lion  fhould  be  given  for  the  Offence.  This  has 
been  made  evident  in  the  Event  :  But  for  all  this,  the  true  Meaning 
of  the  Law  might  be.  That  Adam  fliould  die  in  the  Day  he  finned, 
with  the  Exception  only  now  exprefTed. 

And  it  is  certain,  that  this  is  the  mofl  proper  and  literal  Senfe  of  the 
Threatning,  in  the  Place  referred  to,  and  fo  what  v/e  ought  not  to 
recede  from,  unlefs  by  fome  urgent  Neceflity  we  are  compell'd  to 
it ;  which  I  hope  I  fiiall  make  it  appear,  that  we  are  not,  when  I 
come  to  fpeak  of  the  Imputation  of  Ada?n^s  firfl  Sin  to  his  Poflerity  ; 
and  fhew  how  they  partake  of  the  Guilt,  and  become  liable  to  the 
Punifhment  of  that  great  Offence  ;  which  Doctrine,  I  fuppofe,  the 
Hypothefis  I  here  proceed  on,  is  no  Ways  inimical  unto  ;  but  that 
it  does,  on  the  contrary,  greatly  favour  it.  I  therefore  now  proceed 
to  iliew, 

?.  Whjit 


Chap,  i!  }  Gracc  defended.  i  r 

3.  What  the  third  Death  was,  which  Adam  was  threatned  with, 
in  Cafe  of  Difobedience  :  And  to  this  I  fay.  That  eternal  Punifh- 
ment  in  another  Life  and  World  was  doubtlefs  intended  in  the  Threat- 
ning  :  For  which  \  give   the  following  Reafons. 

1.  Since  Life  eternal  was  by  Promife  engaged  to  him,  in  Cafe  of 
Obedience,  fuch  a  Promife  being  implied  in  theThreatning  denounced; 
fo  that  Adam  was  to  have  enjoy 'd  pofitiv^e  Happinefs,  and  that  for- 
ever, on  the  mentionedCondition  ;  it  feemeth  not  reafonable  to  think, 
that  an  eternal  Punillimeiit  of  Pain  and  Grief  was  not  intefided  in 
the  threatned  Death  :  For  thus  the  Evil  threatned  had  not,  in  its  Na- 
ture and  Duration,  been  commenfurate  with  the  Good  promifed. 
That,  in  the  Threatning  of  Death,  a  Promiie  of  Life  was  implied, 
will  not,  I  fuppofe,  be  denied  :  And  this  Life  muft  needs  have  been 
the  fame,  or  a  better  than  that  which  Ada?7i  then  enjoy'd  In  the 
Garden  of  Eden^  which  none  can  deny  to  have  been  a  Life  of  pofitive 
Happinefs.  Had  Ada?n  continued  in  his  Obedience,  he  would  have 
been  greatly  deceived,  if  he  had  ever  been  deprived  of  that  Happinefs, 
and  not  had  a  greater  given  to  him. 

2.  A  Suppofition  of  AdairC^  not  being  in  a  miferable  State,  after 
this  Life,  having  hnned,  and  being  deprived  of  all  Happinefs,  necef- 
farily  implieth  the  Mortality  of  his  Soul.  For  unto  what  End  fhould 
he  be  continued  in  Being,  if  he  were  to  be  neither  happy  nor  mife- 
rable ?  And  how  inconfiftent  is  this  with  the  Nature  of  a  rational 
Being,  capable  of  Happinefs,  and  defirous  of  it  ?  For  fuch  an  one  to 
be  without  it,  muft  needs  be  a  Torment  to  him.  Therefore,  to  deny 
that  Adam  muft  have  been  miferable  after  this  Life,  is,  in  effedl,  to 
deny,  that  his  Soul  fnould  have  furvived,  when  his  Body  fliould  have 
returned  to  the  Duft  ;  as  in  Gen,  3.  19.  and  EccL  12.  7.  Now,  if 
Adam's  Soul  was  mortal,  why  not  -other  Men's  too  ?  Contrary  to 
Matih.  10.  28.  and  Luke   16.  22. 

o-  3.  The  Scriptures,  by  oppofing  that  Death,  which  is  the  Wages  of 
Sin,  to  Life  eternal,  do  fufficiently  intimate  to  us,  that  that  Death 
is  eternal ;  fo  in  Rom.  6.  22.  The  Wages  of  ^ in  is  Death  \  hut  the 
Gift  of  God  is  eternal  Life.  Now,  can  there  be  any  Realon  to  quef- 
tion,  whether  Adam  was  to  die  fuch  a  Death  ?  Was  not  the  Death 
'threatned  againft  him,  the  Wages  of  a  moft  vile  Tranfgreflion  ?  The 
Death  which  he  was  to  die,  was  doubtlefs  the  fame  which  thofe  are 
freed  from,  who  believe  in  Jefus  Chrift,  John  3.  16.  The  Seed  of 
the  Woman,  Gm,  3.  16.  was  doubtlefs  promifed  to  fave  Adam  and 

C  2  others 


1 2  Grace  defended.  \  c^^^  {; 

others  from  this  Death,  call'd  the  Wrath  to  come^  i  Thef.  i.  lo. 
Jefus  zvhich  deliver  eth  us  from  the  JVrath  to  come.  The  fame  is  called 
the  fecond  Death.,  Rev.  20.  6.  Should  not  Jdam  have  died  this  Death 
as  well  as  others,  if  he  had'  not  been  redeemed  by  Jefus  Chrift  ?  Is 
not  this  Death  included  in  that  which  entred-  into  the  World  by 
Adanis  firft  Offence  ;  Rom.  5.  12.  And  if  fo,  was  not  he  himfelf 
liable  to  it  ?  No  doubt  it  was  the  fame  with  that  everlafting  Punifh- 
ment  vvhich  the  damned  are  fent  into,  Matth.  25.  46.  Th'efe Jhall  go 
away  into  everlajUng  Punijhment ;  hut  the  Righteous  into  Life  eternal. 

Having  now  confidered  the  woful  EiFefts  and  Confequents  of  our 
firft  Parents  firft  and  great  Tranfgreflion,  as  thefe  related  to  them- 
felves,  perfonally  confidered  ;  I  fhall  now  proceed  to  confider  them, 
as  they  related  to  their  Children  or  OfF-fpring.  And  here,  I  take  it 
for  granted,  (and  do  my  felf  believe,  as  in  the  (horter  Catechifm  of 
the  AiTembly  of  Divines  at  Wefiminfier.,)  That,  '^  the  Covenant 
*'  being  made  with  Adam.,  not  for  himfelf  only,  but  for  his  Pofterity, 
*'  all  Mankind  proceeding  from  him,  by  ordinary  Generation,  fm- 
*'  ned  in  him,    and  fell  with  him,  in  his  firft  Tranfgreflion." 

Now  here  I  might  have  concluded  the  firft  Chapter,  in  this  firft 
Part  of  my  EfTay  ;  (my  Defign  in  it  not  being  to  prove  thofe  Things 
wherein  I  and  others  with  whom  I  therein  have  to  do,  are  agreed) 
but  becaufe  of  the  great  Importance  of  the  Do£l:rine  afferted,  in  Re- 
fpe(5l  of  the  Influence,  Men's  different  Apprehenfions  about  it  will 
neceflarily  have  on  their  Principles,  concerning  fevcral  other  Points 
of  Religion,  I  fhall  cntleavour  to  give  my  Readers  fuch  an  Explana- 
tion of  this  great  Truth,  as  I  apprehend  to  be  moft  agreeable  to  the 
Oracles  of  God,  and,  as  I  think,  will  have  a  Tendency  to  remove 
fbme  of  the  Prejudices,  which  the  Minds  of  many  are  apt  to  fiU'd 
with  againft  it  -,  but  will  endeavour  to  fay  Nothing  but  what  will  be 
co-incident  with  it. 

And  in  the  firft  Place,  I  fuppofe  the  Covenant,  in  thefe  Words 
referred  to,  is  that  of  Works,  made  with  Man,  while  he  was  in  a  State 
of  Innocency  ;  and  that  this  is  the  fame  that  God  made  with  our 
firft  Parents,  Gen.  2.  17.  wherein  he  forbid  them  to  eat  of  the  Tree 
of  Knowledge  of  Good  and  Evil ^  on  pain  of  Death  :  In  which  Threat- 
jiing  of  Death,  there  was  a  Promife  of  Life,  in  Cafe  of  Obedience, 
plainly  implied.  God  was  pleafed  in  this  Precept  or  Prohibition  to 
try  Allan's  Obedience  to  him,  as  in  a  particular  Inftance  ;  and  in  his 
Tranfgreflion  of  this,  that  was  verified,  Jam.  2.  lO-  Whofoever  fljall 
hep  the  whole  Laiv^  and  yet  offend  in  one  Point ^  he  is  guilty  of  all. 

Adam^ 


ch aI.  l  }  Grace  defended,  1 3 

Adam,  i.  e,  Man,  with  whom  this  Covenaat  is  faid  to  have  been 
made,  was  not  Adn?n  only,  as  that  Name  is  fometimes  ftri£lly  taken 
for  the  Perfon  of  theiirft  Man,  but  ^ovMam,  or  Man,  taken  col- 
leftiv^cly,  /.  e.  the  wliole  Species  of  Mankind,  Male  and  Female,  as 
in  Gen.  i.  28.  Job  28.  28.  Eve  therefore  rightly  underftood  her- 
felf  to  be  included  in  it.  Gen.  3.  2,  3.  Thus,  tho'  Jdatn  was  per- 
fonally  fpoken  to,  yet  it  really  did  include  his  Pofterity  alfo  ;  and 
there  was  the  more  Reafon  tj-^at  it  (hould  do  (o^  becaufe  the  whole 
Species  of  Mankind  did  then  exift  in  the  two  Perfons,  with  whom  at 
Hrft  it  was  more  immediately  made.  The  Perfons  of  their  OfF-fpring 
did  not  then,  indeed,  perfonally  fubfift,  but  the  whole  human  Na- 
ture, and  all  that  was  efTential  to  it,  did  ;  and  fo  all  thofe  that  were 
by  God's  Command  and  Benedi6lion  to  be  propagated  in  the  Way 
of  natural  Generation,  by  or  fr©m  our  firft  Parents.  They  have 
Nothing  in  them  but  what  eflentially  belong'd  to  thefe.  They  are 
only  Adam  multiplied,  according  to  God's  Ordinance,  above  men- 
tioned. And  Adam^s  Children  being  of  the  fame  Nature  and  Make 
as  he  was,  would  undoubtedly  have  done  as  he  did,  if  they  had  been 
put  on  the  fame  Trial. 

But  I  do  not  fay,  that  Adam^s  Off-fpring  being  in  this  Senfe  in 
him  was  that  which  conftituted  him  their  legal  Head  and  Reprefen- 
tative.  It  was  their  being  comprehended  in  theCovenant  that  did  this  ; 
and  that  they  were  fo  appears  by  their  being  made  Sinners  by  Adani's 
one  Offence,  Rom.  5.  12, — 19.  If  they  hzd  not  been  intended  in 
the  Threatning,  as  well  as  our  firft  Parents  themfelves,  the  fame 
Death  had  not  come  on  them  for  the  fame  Offence,  as  it  plainly 
appears  it  did  ;  tho'  it  was  the  more  congruous  that  they  fhould  be 
comprehended  in  the  Covenant  becaufe  they  were  Adam's  Pofterity, 
and  he  their  natural  Head  ;  yet  that  they  are  afFe6led,  as  they  are, 
by  his  Sin  and  Fall,  does  immediately  arife  and  flow  from  their  being 
comprehended  in  the  Covenant,  as  they  moft  certainly  were. 

It  appears  from  what  has  been  now  faid,  Th2Lt Adam's  Pofterity  were 
in  him  in  a  two-fold  Refpedl.  (i.)  They  were  in  him  in  a  natural 
S?nfe,  as  Branches  are  naturally  in  their  Root  or  Stock,  before  they 
grow  out  of  it.  (2.)  They  were  in  him  in  a  relative  and  moral 
Senfe,  as  he  was  their  appointed  Head  and  Reprefentative  :  And  I 
acknowledge,  that  without  being  in  him  in  this  latter  Senfe,  they 
could  not  have  finned  in  him  and  fallen  with  him  in  his  firft  Tranf- 
grefHon".  And  this  is  the  Reafon  why  Children  now  are  not  charge- 
able with  the  Sins  of  their  immediateParents.  God  has  not  appointed 
their  immediate  Parents  to  be  their  moral  Head  or  Reprefentative. 

The 


14     '     Grace  defended^  \  chap.  l 

The  Covenant  being  thus  made  with  Adam  for  his  Pofterity  as 
well  as  himfelf,  he  virtually  reprefented  them,  before  they  adlually 
fubfiiled  ;  fo  that  his  Carriage,  before  they  had,  in  this  Senfe,  any 
Being,  would  affe6l  their  Perfons  as  foon  as  they  ihoiild  cxift.  And 
fmcehe  reprefented  none,  but  what  were  in  the  Way  of  natural  Ge- 
neration to  defcend  from  him,  none  could  partake  with  him  in  his 
Guilt,  and  the  Death  threatned,  'till  in  this  Way  they  had  a  Being  : 
And  coi)fequently,  if  it  had  fo  fallen  outjthat  none  had  ever  been  bro't 
into,  the  World,  in  the  Way  mentioned^  then  none  fhould  ever  have 
fufFered  any  Pain  or  Torment,  in  Cafe  of  his  eating  of  the  forbidden 
Tree ;  becaufe  fuch  Suffering  fuppofeth  the  Exiftence  of  the  Perfons 
fufFering  :  And  the  fame  will  hold  with  Refpedt  to  the  Reward  of 
his  Obedience,  had  he  not  fmned  :  His  Pofterity  having  the  Advan- 
tage of  it,  did  neceffarily  fuppofc,  that,  in  order  to  it,  they  muft  firft 
.exift,.  .... 

.    ..      '■■"'//    ^         ^  :K^:-     V     ^ 

Now  Things  (landing  thus,  betwixt  the  blefled  God  and  Mankind, 
before  Adairi''s>  Fall  j  and  Adam  having  then  Power  to  have  continued 
in  that  State  of  Integrity,  wherein  he  was  created  ;  and  being  liable 
withal  to  fall  from  it,  by  eating  the  forbidden  Fruit,  io^  that,  ac- 
cording to  the  Nature  of  fecond  Caufes,  either  of  thel'e  might  come 
to  pafs,  and  one  or  the  other  of  them  v/ould  certainly  do  fo  :  We 
xnay  briefly  conlider  the  Effects  or  Confequents  of.each  of  tliefe  fup- 
pofed  Events  ;  but  muff  here  confider  thefe  with  Relation  to  that  Co- 
venant whichMan  was  then  in, without  anyRelation  to  theCovenant  of 
Grace  made  with  Man  after  his  Sin  and  Fall;  and  thus  we  fhalLfee 
how  Things  muft  have  been,  in  either  of  thefe  Cafes,  had -no  Media- 
tor been  provided. 

And  here  firft  let  us  fuppofe,  that  Adam  had  ftood  and  ifot  eaten 
of  the  forbidden  Tree.  When  I  here  make  this  Suppofition,  by 
Adam''s  continuing  in  h;s  Obedience,  I  mean  his  having  done  fo  during 
that  Time  which  God  had  allotted  for  the  Trial  of  his  Obedience  to 
that  pofitive  Ordinance  of  his  ;  on  Adarn  s  Oh(QVV7\.t\Qr\  of  which,  his 
own  and  his  OfF-fpring's  Happinefs  did  depend  :  But  how  long  a 
Time  this  was  to  have  been,  I  cannot  determine.  God  did  not,  in 
the  Covenant  made  with  Adam^  limit  any  certain  Tme  for  this,  but 
-kept  his  Mind  to  himfelf:  Only  we  know,  that  in  Cafe  of  Sin,  the 
Time  was' out  as  foon  as  it  fhould  be  committed.  But  how  long 
Man  muft  have  continued  in  his  Obedience,  before  he  fhould,  on 
the  Terms  of  that  Covenant,  have  had  a  Title  to  Life,  I  cannot  fay  : 
But  I  think  it  is  very  probable,  that  if  Adam  had  not  fallen  before  he 

had 


Chap.  I.  ]  Gvacc  defended.  15 

had  any  Iffue,  God  would  not  have  permitted  his  falling  into  that  Sin 
afterwards.  For,  on  this  Suppofition,  it  feems,  that  fome  of  his 
OfF-fprino;  would  have  been  born  in  a  State  of  Sin  and  others  not, 
(fhould  he  have  had  any  after  his  Fall)  which,  I  think,  would  not 
agree  with  the  great  End  which  God  ainied  at  in  this  whole  Affair, 
of  which  we  have  an  Account,  Rom.  3.  19.  and  moft  plainly  in  Rom, 
II.  32.  God  hath  concluded  them  all  in  Unbeliefs  that  he 'might  have 
Mercy  on  all.  •  ' 

And  to  me  it  is  not  at  all  improbable,  that  if  our'firft  Parents  'had 
endured  that  firft  Shock,  by  which  they  fell  into  Sin,  God  would 
have  confirmed  them  in  a  State  of  Innocency,  and  not  have  fuffercd 
another  AfTault  to  be  made  on  them.  1  know  of  no  Reafon  to  con- 
clude,that  he  would  not  have  done  thus  •  and  that,on  this  Suppofition, 
Ada?n  and  his  OfF-fpring  would  have  been  happy  for  ever. 

It  is  here  fuppofed  that  if  our  firft  Parents  had  not  fmncd,  they 
would  have  had  a  Pofterity  in  the  World.  That  Command  and  Be- 
nediction of  God  given  to  them.  Gen.  i.  28.  will  not  admit  of  the 
leaft  Doubt  of  this  :  And  that,-  on  this  Suppofition,  Adam'%  Pollerity 
(hould  none  of  them  ever  have  {qqvl  Death,  I  think  unqueftlonable. 
Nor  do  I  imagine,  that  they  would  all  have  lived  in  this  little  World 
forever  ;  but  fuppofe  it  more  than  likely,  that  after  they  had  for  a 
Time  ferifd  their  Generation  by  the  Will  of  Gcd.,  they  would  have  been 
tranflated  into  the  heavenly  WorW,  as  Enrch  and  Elijah  *  were, 
and  as  the  Saints  that  fhall  be  alive  on  theEarth,  at  the  fecond  Coming 
of  our  Lord  +,  will  be. 

Thus  far  have  I  confidered  how  it  would  have  fared  with  Ada7ii's 
OfF-fpring,  on  Suppofition  of  his  keeping  the  firfh  Covenant ;  I  fhall 
now  confider  what  the  Effects  and  Ccnfequents  of  his  breaking  that 
•Covenant  mufl  have  been,  according  to  the  Tenor  of  it";  and  "if .a 
Mediator  had  not  interpofed  to  .offer  a  Price  of  Redemption  for  tWe 
Offenders  :  Of  which  more  afterwards.  And  to  this  I  muft  fay,  that 
I  am  fully  of  Opinion,  that  in  this  Cafe  the  TranfgrcfTors  mull  have 
been  immediately  (lain.  Judgment  mufl  have  been  fpeedily  executed 
on  them,  there  being  no  Reafon  or  Room  for  delayino-  it. 

I  am  fenfible,  that  in  this  I  differ  from  many  wife  and  learned  Men, 
whofe  Opinion  is,  that  the  Threatning  denounced  Gen,  2.  17.  did  not 
intend  that  the  Offenders  fliould  immediately  fuffer  a  temporal  or 
proper  Death  j  but  that  they  fhould  immediately  become  frail  and 

*  Gen.  5.  24.  Heb.   11.   5.  2  Kings  2.   11.      +  2  Thef.  4.  17. 

mortai  3 


1 6  Grace  defended.  ^^nL,  \ 

mortal ;  and  fhould  in  the  Time  appointed  by  God,  give  up  the 
Ghoft.  But,  premifing  all  due  Regards  to  thofe  from  whom  I  differ 
in  this,  I  fhall  fay  fomething  to  each  of  thefe  Hypothefes,  that  we  may 
the  better  judge  which  of  them  is  moft  agreeable  to  the  Scriptures  and 
the  Difcoveries  we  have  of  the  Mind  of  God  in  them. 

And  firft,  with  Refped  to  what  I  hold,  I  have  thefe  Things  to 
fay. 

1.  That  what  I  plead  for  feems  much  better  to  agree  with  the 
plain  Senfe  of  theThreatning,  than  that  which  I  diflike.  TheThreat- 
ning  is  very  exprefs  and  pofitive  on  my  Side,  and  the  Terms  ufed 
very  flrong  and  emphatical.  In  the  Day  thou  eateji  thou  Jhalt  furely 
die,  ovyjhall  die  the  Death.  Now  I  have  already  fhewed,  that  a  tem- 
poral or  proper  Death  is  intended  in  the  Words,  as  well  as  a  Death 
fpiritual  and  eternal.  And  all  the  Kinds  of  Death  intended  were, 
without  Exception,  by  the  Words  of  the  Threatning,  to  be  inflifted 
on  the  very  Day  in  which  the  Crim-e  was  committed.  Nor  have  we 
any  Liberty  or  Licence  given  us  to  leave,  or  recede  from,  the  plain 
and  literal  Senfe  of  God's  Word,  unlefs  by  fome  urgent  Neceffity 
■we  are  compell'd  to  it.  This  was  the  ordinary  Senfe  in  which  the 
Word  Death  was  ufed,  when  Mofes  wrote  the  Hiftory  of  Man's 
Creation  and  Fall,  and  no  doubt  long  before  that  Time.  Nor  is 
there  any  Reafon  to  doubt  but  that  Mofes  would  ufe  a  Word  to  ex- 
prefs the  Thing  intended  in  the  Threatning,  in  the  fame  Senfe  that 
God  did  therein  ufe  it. 

2.  By  AdatrC^  Carriage  after  he  had  tranfgreiTed  it  feems  that  he  ex- 
pe(Sled  prefent  Death.  When  Adam  and  Eve  had  fmned,  they  were 
afraid,  and  hid  themfelves  among  the  Trees  of  the  Garden,  Gen.  3, 
ver..8,  and  10.  They  a6led  like  Perfons  that  expe6led  to  be  flain 
as  foon  as  they  fhould  be  taken  ;  and  no  doubt  they  did  fo.  And  it 
is  not  to  be  queftioned,  but  that  they  underftood  the  Meaning  of  the 
Threatning. 

3.  That  God  did  not  immediately  execute  thefe  Malefadors,  is  no 
Argument  at  all,that  theSandion  of  theLaw  did  not  intend  it,any  more 
than  that  the  Law  againft  High  Treafon  does  not  intend  that  a  Perfon 
committing  that  Crime,  fhall  be  put  to  Death  for  it  ;  becaufe  the 
King  is  pleafed  to  reprieve  and  pardon  him.  We  may  well  diftin- 
guifh  between  the  Meaning  of  the  Law  and  the  Intention  of  the 
Prince,  whofe  Law  it  is.  The  proper  Senfe  and  Meaning  of  that 
Law,  Gen,  2.  17.  might  be,  That  our  firll  Parents  fhould  die    a 

proper 


Chap,  l  ]  Gracs  defended.  1 7 

proper  Death,  on  the  very  Day  they  finned  ;  and  yet  upon  the  In- 
terpofition  of  a  Mediator  to  offer  SatisfacStion  for  their  Crime,  in  or- 
der to  their  being  reconciled  to  God,  they  might  be  reprieved  from 
the  prefent  Stroke  of  Death,  and  might,  inftead  thereof,  have  Con- 
ditions of  Peace  propofed  to  them.  Thus  God  might  be  gracious, 
and  fay,  Deliver  them  from  gohig  dozun  into  the  Pit  ;  I  have  found  a 
Ranfom^  as  in  Job  33.  24.  and  this  I  beHeve  was  the  Cafe.  It 
greatly  favours  this,  that  God  would  pafs  no  Sentence  on  our  firft 
jfarents,  after  they  had  fmned, 'till  he  had  firft  promifed  a  Saviour, 
lihe  Seed  of  the  JVonian  that  was  to  break  the  Serpent's  Head  ;  as  ap- 
pears Gen.  3.  15,-19.  Had  it  not  been  for  this,  thefe  Tranfgreflbrs 
muft  have  had  quite  another  Sentence  pafled  on  them,  viz.  a  Sentence 
of  prefent  Death  and  eternal  Damnation. 

.  Sdtne  have  obje£ted  againfl  what  I  here  plead  for.  That,  on  this 
Hypothefis,  the  World  had  at  once  been  deprived  of  all  its  humane 
Inhabitants,  tho'  it  was  made  for  the  Ufe  of  Mankind  :  And  I  readily 
acknowledge  this  to  be  true,  and  know  of  no  Abfurdity  implied  in  it; 
for  if  it  had  been  fo^  God  could  eafily  have  provided  others  to  fill  up 
the  Room  of  thofe  Wretches,  who,  for  fmning  againft  him,  had  been 
deftroy'd.  "  God  (faith  Dr.  Tiuijfe  *  )  could  have  deffroycd  Jdam 
"  after  his  Sin,  and  made  another  Author  of  Generation  of  A'lan- 
"  kind.  "  But  he  never  intended  it  fhould  come  to  this.  He  knew 
how  to  fave  the  OfFenders  from  that  prefent  Delfru(Slion  v/hich  they 
deferv'd  ;  and  to  fufrer  them,  in  the  Way  which  he  had  before  pre- 
fcribed  to  them.,  to  replenifh  the  Earth  with  Inhabitants,  tho'  this  was 
not  the  Intention  of  the  Threatning  before  mentioned,  in  Cafe  Jdam 
had  fmned  before  he  had  any  IfTue  ;  and  fo  could  not  have  been  done 
if  a  Way  to  fatisfy  the  Law  had  not  been  found  out. 

The  Suppofition  which  I  have  endeavoured  to  defend,  being  allow'd 
to  be  a  Truth,  as  I  think  it  ought  to  be,  it  will  from  thence  follow^ 
That  if  our  firft  Parents  committed  their  firft  and  great  TranfgrefHoii 
before  they  had  any  Children,  as  they  certainly  did,  then  no  Poflerity 
of  theirs  could,  according  to  the  Tenor  of  the  Covenant  of  Works, 
fuffer  any  Pain  or  Torment,  on  the  Account  of  their  firft  Offence, 
in  eating  the  forbidden  Fruit.  The  Reafon  of  this  is  obvious,  viz, 
becaufe  they  could  not  have  any.  If  they  had  none  before  they  finned, 
befure  they  could  have  none  afterwards,  being  to  die  on  that  very 
Day, — ^I  fay,  this  follows,  according  to  the  Tenor  of  the  Covenant  of 

*  Riches  of  God's  Love  to  Vejpls  of  Mercy  ^  Part  26^  Pao-e  19^. 
D  Woik^, 


1 8         Vrace  defended  \  J;;^;  \ 

Works,  and  fuppofing  the  Threat ning  annexed  "fco  that  Covenant  had 
been  executed  on  the  Peifons  of  the  TranfgrefTors,  according  to  the 
genuine  Senfe  and  Meaning  of  it.  For  othcrwife  they  might  have, 
yea,  actually  had,  a  numerous  liliie,  and  thefc  all  bro't  into  the 
World  in  a  State  of  Sin  and  Death,  as  I  (hall  by  and  by  fhew  ;  and 
by  what  Means  this  came  to  pafs,  with  the  Advantages  of  allowing 
that  this  was  brought  about  in  the  Way  liere  intended. 

But,  before  I  come  to  this  I  fnall  obferve,  that  tho'  Adayn  could 
not,  on  this  Suppofition  inlifted  on,  have  had  an  Off-fpring  to  fufFet 
pofitive  Pain  and  Torment  on  the  Account  of  his  iirft  Sin  ;  yet  he 
might,  by  tra-nfgreffing  the  Covenant  he  was  then  under,  hinder  an 
Oft-fpring,  which  he  fliould  totherwife  have  had,  from  enjoying  very 
great  and  good  Things,  which,  had  he  not  linned,  they  might  and 
fliould  have  eftjoyed.  Our  firfi  Parents  were  by  Nature,  capable  of 
propagating  their  Kind,  and  had  not  only  God's  Allowance,  but 
Command  and  Benedidion  to  that  End,  Gen.  i.  28.  and  if  they  had 
continued  in  their  Obedience  to  God,  they  would  moft  certainly  have 
had  a  large  Off-fpring  in  tlire  World,  all  of  which  would  have  been 
brought  into  it  in  a  very  hapi^y  Eftate,  as  I  have  before  fhewed. 
Now,  by  their  Sin,  they  at  once  hindred  both  the  Being  and  Happi- 
nefs  of  all  thcfe.^  confider'd  with  Relation  to  the  Covenant  of  Work?. 
And  thus  thefe  were  great  Loofers  by  Adarti^  Fall,  (if  I  may  fpeak 
of  Not-Beings,  as  is  ufual,  in  fuch  Language  as  we  fpeak  of  Things 
that  do  exift)  They  were  Loofers,  I  fay,  by  being  hinder'd  from  co- 
ming into  the  World,  and  that  in  fo  happy  a  Condition,  as  they  muft 
and  would  have  come  into  it  in,  if  the  Sin  of  Adam  had  not  prevented 
k.  And  tho'  they  could  not  have  complained  of  this  Wrong,  if  they 
had  never  been  ;  yet  fmce  they  are  bro't  into  the  World  by  Means 
of  the  Mediation  of  the  Son  of  God,  they  can  fee  and  complain  of 
the  Injury  done  them  by  tlieir  firft  Parents,  in  hindring  tliem  from 
being  born  in  a  State  of  Innocency  and  Happinefs. 

By  what  has  been  faid  it  appears,  That  Adam's  Pofterity  were, 
according  to  the  Tenor  of  the  Covenant  of  Works,  much  afFecSted 
one  Way  or  other  by  his  Carriage  or  Behaviour  while  he  was  in  a 
State  of  Probation.  If  he  had  not  fnined,  he  would  have  had  an  OiF- 
fpring  who  would  have  been  exceeding  happy :  But  by  Tinning  a- 
gainlt  God,  he  excluded  them  (as  well  as  himfelf)  from  that  Happi* 
ncfs,  which  otherwife  they  muit  and  fliould  have  enjoy'd.  He  pre- 
vented them  from  living  a  happy  Life  in  this  World,  and  from  be- 
b%  Heirs  of  everlafling  Glory  in  the  World  to  come.     Our  firft 


Parent 


Chap,  i,  ]  Groce  defended.  1 9 

Parents  did,  by  their  firft  and  great  Offence,  virtually  cut  off  all 
their  Off-fpring  before  they  were  born.  As  thefe  virtually  finned  in 
them  when  they  finned,  fo  they  had  virtually  died  in  th<^ni  (a  proper 
Death  I  mean)  if  they  had  died  ;  tho'  the  Th^eatnino;  of  the  Cove- 
nant of  Works  had  been  executed  only  on  the  Fcrlon^s  of  thofe  who 
a«5tually  tranfgreffed, 

^  Having  now  briefly  confider'd  my  ownHypothefis,with  theEffcds  or 
Confequents  of  it  ;  I  fhall  proceed  a  liittle to  examine  that  which  fbnds 
in  Oppofition  to  it,  vl'z..  That  our  firft  Parents  were  not,  accordino- 
to  the  Ten.or  of  the  Covenant  of  Works,  to  be  immediately  put  to 
Death,  in  Cafe  they  finned  j  but  were,  according  to  the  Nature  of 
that  Covenant  to  be  permitted  to  live  fome  Time  in  the  World  (tho' 
a  very  fraU  and  troablefome  Life)  and^  to  propagate  a  numerous  Iffuc 
offmful  Cieatureslike  themfelves,  atid  thefe  all  to  be  brousht  into 
the  World  in  a  State  of  Sin,  being  full  of  all  Enmitv  and  Wicked- 
nefs,  mere  incarnate  Devils  ;  and  being  with  thofe  evil  Spirits  joined 
in  their  Rebellion  againft  the  King  of  Heaven  j  being  alfo  v/ith  them 
jn  utter  Defpair  of  any  Mercy  from  God,  bound  in  Chains  of  Darknefs 
to  the  Judgment  of  the  guat  t>ay;  and  yet  going  on  to  propagate 
their  Kind,  great  Numbers  ftill  dyino;  to  make  Room  for  more  fuch 
Wretches  as  themfelves,  'till  the  whole  Number  o'i  Adam\  finful  OfF- 
fpring  fhould  be  filled  up,  and  then  all  of  this  Race,  not  one  excep- 
ted, our  firfi  Parents  with  all  their  Pofterity,  at  the  final  Judcr- 
ment  fent  away  into  everlafting  Torment  with  the  De^'il  and  his 
Angels,  as  in  Matth,  25.  46.  But  obferve,  that  this  funpofeth  that 
there  had  been  no  Redeemer  provided  ;  and  that  God  had  dealt  with 
Man  according  to  the  Tenor  of  the   Covenant  of  Works, 


r  ,^^Je^^t  ^e  here  confider'd,  that  on  this  Suppofition,  this  dread- 
ful Deftruaion  ofall  thePofterity  oi  Adain  muft  have  been  wholly 
owjngtothat  one  Offence  of  his,  in  eating  the  forbidden  Fruit  ; 
which  yet  thefe  Sufferers  could  no  Ways  have  poffibly  prevented,  or 
have  faved  themfelves  from  the  Guilt  of,  for  thev,  in  their  own  Pcr- 
fons,  neither  did  nor  could  give  their  Confent  to  the  Terms  of  the 
Covenant  made  with  their  great  Progenitor  ;  nor  could  they  hinder 
Ills  iinmng  as  he  did,  or  any  of  the  woful  Confequences  of  his  fo  do- 
ing j  fo.that  the  whole  wouM  have  been,  as   to  them,   unavoidable. 

I  fuppofe  it  will  not  be  denied,  that  this  jiiuft  have  been  the  Cafe 
ofall  ^^«;«'sPofterity,  on  the  Suppofition  which  I  call  in  queftiou. 
Now.  tins  IS  to.  many  a  very  grea.t  Stumbling-block,  or  Matter  ot 

D  2  Offence  | 


20  Grace  defended.  \ 


Part     L 
Chap.   L 


Offence  ;  and  tho'  what  is  by  Cahinifs  offered  In  Defence  of  it  de- 
ferves  ferious  Confideration,  yet  I  am  inclin'd  to  think,  that  the 
Imputation  of  Adam's  firft  Offence  to  his  Off-fpring  may  be  better 
defended  on  the  Hypothefis  which  I  have  advanced,  than  on  that 
.which  I  am  not  well  fatisfied  with  :  And  therefore  I  have  chofen  that 
which  I  endeavour  to  defend  -,  and  will  effay  a  little  more  fully:  to 
clear  it  up. 

I  take  it  for  granted,  That  the  Covenant  of  Works  was,  in  the 
Nature  of  it,  a  very  gracious  Covenant,  a  Covenant  in  which  the 
Goodnefs  of  God  was  very  greatly  difcovered  ;  and  fo  a  Covenant  the 
Juftice  whereof  might  be  vindicated  againfl  all  Objedlions  that  might 
poffibly  be  made  agalnft  it,  tho'  God  had  infifted  on  the  Terms  of  it, 
without  abating  one  Jot  or  Tittle  of  its  Demands,  or  admitting  a 
Sponfor  to  make  Satisfaction  on  Behalf  of  the  Offenders  againft  it  i 
and  therefore  that  Courfe  in  which  this  may  be  beft  done,  and  the 
Honour  of  God's  Juftice  and  Goodnefs  moft  clearly  and  eafily  vindi- 
cated, I  think  to  be  the  moft  eligible.  Care  being  Itill  taken  that  this 
be  not  attempted  in  any  Way  inconfiftent  with  any  other  divine 
Truth  whatfoever.  Now  this  I  hope,  the  Way  I  have  taken  is 
fuited  to  ;  and  that  I  may  further  fliew  that  it  is  fo,  I  will  rriention 
fomc  of  the  happy  Cjnfcqucnces  following  on  what  I  plead  for. 

But  before  I  do  this,  I  think  it  needful  to  fliew,  what  does  not 
follow  from  it,  at  leaft  that  one  Thing  does  not,  which  perhaps  fome 
may  fufpciSl  does,  I  mean  that  it  does  not  follow,  on  the  Suppofition 
for  which  I  plead.  That  Ada7n\  firft  and  great  Offence  is  not  imputed 
to  his  Pofterity.  Could  I  think  that  fuch  a  Confequence  would  fol- 
low on  it,  I  fliould  not  eafdy  admit  it. 

Tho'  it  be  maintained  to  be  a  Truth,  that  according  to  the  Tenor 
of  the  Covenant  which  God  made  with  Adam^  Gen.  2.  17.  his  Off- 
fpring  (if  he  fhould  have  any)  were  to  fuffer  Death,  as  well  as  himfeif 
and  his  Wife,  in  Cafe  of  his  fmning  In  eating  the  forbidden  Fruit':; 
yet  this  notwithftanding  it  might  be  a  Truth,  that,  according  to  the 
Tenor  of  that  Covenant,  our  firft  Parents  were  to  be  put  to  Death, 
on  that  very  Day  in  which  they  fmned,  tho'  that  fhould  fall  out,,  as 
it  did,  while  they  had  no  Iffue.  It  is  certain  by  the  Event,  th?it  our 
iirft  Parents  were  liable  to  fm  before  they  had  any  Children  :  And  I 
think  it  alfo  evident,  that  God  did  not  any  Ways  oblige  hnnfelf  by 
his  Word,  to  give  them  a  Pofterity,  in  Cafe  they  fmned  before  they 
had  Iffue  :  Nay,  on  the  contrary,  I  tliink  it  evident  from  what  has 

been 


cw.  L  }  Grace  defended.  21 

been  faid  before,  that  they  were  to  die  on  the  very  Day  in  which 
they  fhould  eat  of  the  forbidden  Tree.  Now  if  this  be  granted,  it 
will  not  follow  from  it  tliat  if  a  Way  were  found  out  to  redeem  thefe 
Offenders  from  prefcnt  Death  and  Damnation,  fo  that  they  might  live 
and  have  an  Off-fpring  in  the  World,  that  then  the  Children  pro- 
ceeding from  them,  after  they  were  become  guilty,  and  their  Natures 
depraved  by  Sin,  fhould  riot  be  involved  in  the  fame  Sin  and  Dcathj 
whic'i  they  themfelvcs  were  involv^ed  in.  This,  I  fay,  will  by  no 
Means  follow,  on  the  Suppofition  mentioned.  If  they  proceed  frcm 
Adam.,  in  the  Way  of  ordinary  Generation,  they  mull  ftill,  accor- 
ding to  the  Tenor  of  the  Covenant  made  with  him  for  himfelf  and 
Off-fpring,  (if  any  he  fhould  have)  be  brought  into  the  World  in  a 
State  of  Sin  and  Death,  the  Condition  he  was  in  after  his  P'all. 

Having  now  fhew'd  what'doesnot  follow  on  the  Hypothecs  pleaded 
for,  I  (hall  proceed  to  fhew  what  does  follow  from  it. 

And,  ;^;^'-^ 

I.  It  plainly  followeth  from  what  I  would  have  granted,' Thri 
none  had  ever  fuffered  any  Pain  or  Torment,  for  Man's  flrft  and 
great  TranfgrefHon,  had  the  Threatning  denounced  in  the  Covenant 
of  Works,  been,  in  it's  utmoft  Rigour,  executed  on  the  Breakers 
of  it,  but  only  thofe  who  perfonally  finn'd  in  eating  the  forbidden 
Truit.  This  Confequence  is  moft  evident  j  becaufe,  if  that  Sentence 
of  Death  had  been  executed  on  Adam  and  Eve^  according  to  the  true 
Senfe  and  A4eaning  of  it,  on  the  Day  wherein  they  fmned,  there  could 
not  have  been  any  others  to  bear  the  Punifhment  with  them,  ther(3 
being  none  to  fuffer  befides  themfelves  :  For  thefe  fmning  before 
they  had  any  Iffue,  muff  needs,  according  to  the  Tenor  of  the  Co- 
venant they  were  under,  have  died  without  any  Iffue  as  before.  I 
know  God  the  great  Law-giver,  did  not  intend  it  fhould  be  thus  ; 
the  Event  fhews  the  contrary:  But  this,  for  ought  any  thing  I  Can 
ye^fee,  was  themeaning  of  the  Threatning  .in  the  Covenant  ;  fo  that 
the  Tranfgreffors  of  it,  couIJ  juftly  expect  no  other,  on  their  breaking 
of  it ;  and  I  fuppofe  they  did  not,  tho'  God  found  out  a  Way  to  fpare 
them.  It  is  therefore,  I  fuppofe,  a  Miftake,  tho'  many  have  fallen 
into  it,  That  if  there  had  been  no  Mediator  provided,  to  undertake 
the  Work  of -Man's  Redemption,  there  would  have  been  many  Mil- 
lions of  People,  befides  .'/(f/^rwi  and  Eve.,  who  only  perfonally  tranf- 
greffed  the  firft  Covenant,  who  muft  have  fuffered  the  Vengeance  of 
eternal  Fire,  for  their  Sin,  in  eating  the  forbidden  Fruit  :  They  could 
have  had  no  Pofterity  to  have  fuffered,  if  no  Mediator  had  been  pro- 
vided. Therefore, 


22         Grace  defended.  \  ^^^^^  \ 

Therefore,  ,.rfi  irrft    .-i.:;.]  IjjlI  .■:«5:'i 

2.  It  plainly  followeth,  on  the  Hypothefis  inlifted  on,  Th^t  all  the- 
Pofterity  of  the  firll  Adam  are  obliged  to  our  great  Mediator  for  their 
very  Being  in  the  World.  Had  not  a  Mediator  interpofed,  and  ob- 
tained a  Reprieve  for  our  firft  Parents,  they  muft  have  been  pu^  tQ 
Death  on  the  very  Day  in  which  they  finned  ;  and  then  none  of  their 
OfF-fpring  could  ever  have  had  a  Being.  They  might,  and  doubtlefs 
would,  have  Ind  a  numerous  and  happy  liTue,  had  they  not  finn'd  ; 
but  by  finning  againft  God  while  yet  they  were  without  any,  they 
forfeited  the  Blefling  of  Pofterity,  yea  forfeited  their  own  Lives,  and 
muft  have  died  Child-lefs,  if  the  Son  of  God  had  not  undertaken  to 
be  a  Redeemer,  born  of  a  Woman,  and  made  a  Sacrifice  for  them  ; 
and  then  we,  who  are  now  their  Off-fprting,  Ihoiild  never  have  fee^ 
the  Light,  but  fhould  have  been,  as  it  were,  cut  off  before  we  had 
anv  perfonal  Subfiftence,  tho'-  virtually  we  did  cxift  in  thefe  Per- 
fons,  in  whom  the  whole  humane  Nature  was  then  comprifed  :  So 
that  if  they  had  been  immediately  cut  off,  we  had  virtually  been  cut 
off  in  them,  as  virtually  we  llnncd  in  them,  while  perfonally  we  did 
not  exift.  It  is  therefore  manifeft,  on  the  Suppofition  infifted  on, 
that  we  are  all  beholden  to  Jefus  Cbrift,  as  Mediator  betwixt  Go4 
and  Man,  for  our  very  Being  and  Subfiftence  on  the  Earth.  Had  it 
not  been  for  hisUndcrtaking  to  be  a  Saviour,  w?  fhould  never  have  been, 

3.  It  further  followeth,  on  the  Hypothefis  here  infifted  on.  That 
our  firft  Parents,  and  all  their  Pofterity,  did,  by  Means  of  the  Inter- 
pofition  of  a  Mediator  to  redeem  and  fiive  them,  immediately  become 
Subjects  of  his  mediatorial  Kingdom.  Mankind  had,  'till  then,  been 
held  faft  under  a  Covenant  of  Works,  to  be  dealt  with  according  to 
the  Tenor  of  that  Covenant ;  but  now  the  Son  of  God,  (having  been 
appointed  a  Mediator  from  Eternity)  was  promifed  to  be  a  Saviour, 
in  Gen.  3.  15.  and  fo  the  Decree  was  declar'd,  as  in  FfaL  2.  7, 
and  his  Undertaking  this  glorious  Work  reveal'd  ;  and  began  to  have 
its  properEfficacy,  he  being  the  Lamb  wir:t\i2\\y  Jlaln  from  the  Fcundqjion 
of  the  IVorld.  Not  that  Mankind  were  hereby  immediately  difcharg'd 
from  theGuilt  of  Sin,  and  entitled  to  eternal  Life  ;  for  they  remained 
ftill  fubjecl  to  thePenalty  threatned  in  the  brokenCovenant  of  Works^ 
^tiU  fomething  might  be  farther  done  for  them,  purfuant  to  the  menti- 
oned Undertaking  of  the  Redeemer.  But  what  I  intend,  is,  that  they 
immediately  became  rightful  SubjecSls  of  that  Kingdom  which  the 
Son  of  God  had,  as  Mediator,  comrnitted  to  him.^  and  which  he  was 
afterwajds  to  deliver  up  to  his  Father,  as  in  16V.  15.  24.  It  was  by 
paying  the  Pric^  of  Man's  Redemption,  that  our  Lord  obtained  fuch 

...      a 


Chap,  l  ]  "Croc^  defended.  23 

a  Right  to  rule  and  govern  all  thofe,  by  his  Laws  and  Ordinances, 
who  are  the  Objeas  of  his  Purchafe  :  And  all  the  Laws  given  to 
Mankind  fince  the  Fall,  are  properly  the  Laws  of  the  Mediator,  by 
him  given  to  them,  the  Price  of  whofe  Redemption  he  undertook  to 
pay,  and  in  due  Time  did  fo,  according  to  his  Covenant  with  his  Fa- 
ther :  And  according  to  thefe  Laws  of  his,  he  adually  governs  tlie 
World,  blefling  and  rewarding  the  Obedient,  and  punifhing  the  Dif- 
obedient,  as  is  in  the  holy  Scriptures  abundantly  declaredr  As  for 
the  Covenant  of  Works,  that  berno- once  broken,  Mankind  flood  in 
no  other  Relation  to  it  than  this,  that  they  mufl  underco  the  Punlfli- 
^ent  threatned  in  it,  unkfs  in  fome  Way  confiftent  with  the  Tenor 
of  it,  they  might  obtain  a  Difcharge  therefrom.  God  never  after 
the  Fall  of  Adajn^  propos'd  the  Covenant  of  Works  to  fmful  Men 
^s  a  Way  in  whkh>  they  n^ight  obtain  "eternal  Life  ;  tho'  he  has  fome- 
'trmts  given  thein  a  ^R-eiprefentatron  or  the  Nature  and  Tenor  t>f  that 
Covenant,  that  he  might  convince  them  how  impoffible  it  Is  to  ob- 
tam  Happmefs  by  Obedience  to  It,  as  In  Gal  3.  10,-12.  Yet 
iincere  Obedience  to  the  morai  Latv  is  required  in  the  new  Covenant 
■and  IS,  accordmg  to  the  Nature  anfi.  Tenor  of  it,  necefTary  to  Man^s 
Happiness  :  Rev,  0.2,  14.  ;    :  :  ■       ' 

i^.  It  t^lbWeth,  oh 'the  Hypothcfi.  for  which  I  plead,  Tliat  all 
.m?ns  Off-fprmg  are  bro^t  into  the  World  in  a  falvable  Condition. 
In  fuch  a  Condition,  Lmean,  as  that,  in  a  Way  confiftent  with  di- 
vine Mice,  and  the  Tenor  of  the  firfi  Covenant,  they  may  be  cter- 
mally  fai-^d.  Nor  do  I  mtend  this  in  fach  a  Senfe  onlv,  as  wherein 
the  fame  may  be  verified  concerning  firtful  Mankind,  before  (if  I  may 
^fpeak)  a   Ranfom  wasTourtd   f6r  t^lem.    becaufe    it  was  in  the 

^?u  .?  ^""i  ^^""^  f"^^  ^"^  P'^''^^^  ^  ^^^y  ^^->^  ^^eir  Salvation  ; 
which,  ifhe  could  not  have  done,  no  Sinner  could  ever  have  been 
faved. 

But  I  here  intei>d  to  fpeak  of  a  nearer  Capacitv  of 'Salvation,  on  %o 
Account  of  a  Price  already  paid  or  promifdd  to  be  paid,  for  their  Re- 
demption For  by  the  fameMeans  that  our  greatxMediator  procured  2 
Reprieve  for  fallenMankmd,that  they  might  not,  on  their  finning  againft 
God,  beimmedmtelydeftroyM,  he  alfo  made  V/av  for  their  eternal 
Salvation  ^  ..  by  paying  a  full  Price  for  their  Red'emption,  a  Price 
every  Way  fufficient  to  anfwer  the  Demands  of  the  Law/Vnd  to 
Satisfy  God  for  the  Injury  done  to  him  :  And  whereas'  the  Price  ^  m.^ 
-BOt  immediately  paid  down  when  Man  firft  finned  ^r.d  broke  Cove- 
nant With  God  ;  the  Security  g'vsn  for  the  Pavmeiit  o^  thl."  Price, 


\vas 


Grace  defended.  { 


Part     1. 
Chap.   I, 


was  fuchas  the^blelTed  God  vJ^as  as  well  fatisfied  with,  as  if  the  fame 
had  been  immediately  and  actually  paid.  There  was  no  Occafion  to 
leek  any  farther  for  a  Raufom  or  Atonement  for  the  Sin  of  Man- 
'kind.  Any  Man  might  now  be  faved,  without  any  other  or  further 
Price  of  Redemption  5  and  there  was  now  a  Foundation  laid  for  a 
Treaty  of  Peace  betwixt  God  and  finful  Men  s  and  fuch  Terms.might 
now  be  propqs'd  to  them,  as  they  complying  with,  might  be  juftifiod 
arid  faved,  without  doing  any  Injury  to.  God's  Juflicc,  as  the  Apoft]e 
fully  declaretH  in  Rom.  3.  25,  26.  Thus  much  Dr.  TzuiJJeyy  z.n^ 
many  of  our  Englifh  Divines  of  great  Note,  and  not  fufpeded  as  in- 
dined  X.6  Armimanifjii^  have  granted  and  maintained,  as  I  can  fhew 
if  Occafion  call  for  it.  And  lefs  than  this  cannot  reafonably  be  allow'd 
to  be  intended  in  fuch  Texts  of  Scripture,  wherein  the  Extent^fOf 
•Chrift's  Death,  with  P,ektion  to  the  >ObJe£t  of  it,   is  afferted  ;'/as  in 

-^a^/.^.5:   i^^i^.   yy.^^j  ^rj^dj   o-:r;/;,oo  jiblrn  orfjfiriJ  ,in:iiov 

5.  It  followeth  from  the  Premifes,  That  all  ^^/^w's  Pofterity  are 
'brought  into  the  "World  in  a  .far,  better  Eftate,  than   that  of  Not- 
Being.     Tho'  I  agree  not  with  them  who  think  that  a  State  of  en/d- 
lefs  Torment  is  better  than  that  of  having  no  Being  at  all  ;  yet  I  prefer 
,a  State.ofSalyability   from.a  State  of  Sin   and  Death,  which  fuch  as 
'may  be  faved   are  at  prefent   fuppofed  to  be  under,  to  that  of  Not- 
Being.     Suppofing  I  am  not  yet  palTed  from  Death  to  Life,  and  that 
I  am  not  certain  that  I  ever  fhall  \  yet  fmce  there  is  a  Way  foun^ 
out,  in  v/hich  I  may  be  faved,   /.    <?,    not  only    delivered  from  Sin 
and  Death,  but  alfo  obtain  an  exceeding  and  eternalWeight  of  Glory^, 
I  fhould  be   loth  to  change  my  ^  prefent  State  for  that  of  having  no 
Being  at  all.     And  Perfons  capable  of  propagating  their  Kind,  or  of 
'being  Inftruments  of  bringing  Children  into  the  World,  may  very 
reafonably  defirc  to  multiply  thtir  Kind,  tho'  they  are  perfuaded  that 
all  that  proceed  from  them,  in  the  Way  of  ordinary  Generation,  will 
come  into  the  World  in  a  3tate   of  Guilt  and  Corruption  ;  nor  do  I 
•^f<^'^  tliat  God  does  any  Wrqng,  in  bringing -y/^^w's  Pofterity  into  the 
World,  tho'  they  do^ind.rnuft  come  into  it  (if  at  all)  in  a  State  of 
Guilt  and  Pollution,  as  has  been  exprefled,  fmce  it  is  better  for  them 
to  be,  tho*  in  fuch  a  Condition,  than  to  have  no  Being  :  Which  will 
yet  more  fully  appear  by  the  Sequel  of  this  Effay.     We  may  there- 
fore,without  any  Inconvenience,allov/ untOy//-;w/«/^«i  that  which  feme 
*^6f  them  affirm,  vi-z..  That  it  will  not  ftand  with  the  Juftice  of  God, 
''|6"  briiia  IVIarikiocJ  iatp.tlie  ^Vorld  in  a  worfe  State  than  that  of  Not- 


Part 

Chap 


.  J;  J  Grace  defended.         25 


Being.     I  know  of  no  Advantage   that  any  of  the  Enemies  of  the 
Grace  of  God  can  make  of  fuch  a  ConcefTion  as  this  is* 

But  it  may  be  here  objected,  That  to  be  a  dinner  fcc7ns  to  he  a  worfe 
Efate  than  that  of  having  no  Behig.  We  had  better  have  no  Being  at 
ally  than  to  he  in  a  State  of  Sin  and  Enmity  againjf  Gcdy  fuch  as  all 
Mankind  are  by  Nature  in^  or  as  they  come  into  the  hVorld^  if  the  Dccfrine 
of  original  Sin  he  a  true  DoHrinc. 

I  anfwer,  That  thus  to  fay  is  to  beg  the  great  Thing  in  queflion. 
It  feems  that  a  wife  and  holy  God  has  thought  otherwife.  If  he,  in 
his  infinite  Wifdom,  had  not  feen  it  better  that  all  Mankind  fliould,  by 
his  Permiffion,  fall  into  a  State  of  Sin  and  Death  than  not,  why  has  he 
permitted  them  to  fall  into  that  Eftate  ?  And  if  it  had  not  been  better 
for  us  to  exijly  tho'  in  a  State  of  Sin  and  Mifcry,  rather  than  7iot  to 
come  into  Being  at  all,  why  did  he  give  to  fallen  Adam  a  Pojlerity  P 
when  he  might  very  confidently  with  the  Covenant  and  with  Jurfice 
have  inftantly  cut  him  off  before  he  had  any  IfTue  ;  and  when,  if 
Jdam  had  an  Off-fpring,  they  muft  needs  be  involved  with  him  in  Siri 
and  Mifery. 

But  when  I  fay,  that  fuch  an  Eftate  is  to  be  preferred  to  that  ot 
Not-Being,  I  fpeak  of  what  is  belt  for  Mankind,  the  Subje6ls  here 
difcoursM  of.  Nor  do  I  here  confider  a  State  of  Sin  abflractly, 
without  taking  into  the  Confideration  of  Man's  Eftate,  the  Means 
and  Advantages  afi^orded  unto  Sinners,  in  cider  to  their  getting  out 
of  it,  and  getting  into  a  Condition  infinitely  to  be  defired. 

If  it  be  here  further  obje<5led,  That  it  feems  yiot  conftfteni  with  the 
Jufice  and  Holinefs  of  God^  to  pimijh  A^^nx's  Pojhrity  with  Sin,  for 
that  Sin  which  he  committed  ; 

I  anfwer.  That  if  Adam's  Sin  be  juftly  imputed  to  his  Pofterity,  fo 
that  they  juftly  bear  the  Punifhment  of  it,  which  I  now  take  for 
granted,  I  fee  no  Reafon  v/hy  tbey  may  not  be  punifhed  in  this  Way, 
as  confidently  with  the  Juftice  and  Holincfs  of  God,  as  if  the  Sin, 
for  which  they  are  fuppofed  to  be  fo  punifhed,  were  committed  by 
them  in  their  own  Perlons  ;  as  in  the  Cafe  of  Adam  and  Eve  them- 
fclves,  and  many  others  that  might  be  named. 

If  it  fhould  be  here  faid.  That  the  Sin  of  a  public k  Perfon,  cr  moral 
Head  and  Reprefentative,  cannot  be  fo  imputed  to  the  Per  fins  reprefented 
hy  him y  as  to  become  their'' s^  in  the  fame  Jlri6i  Senfe  as  it  would  be^  if 
they  in  Perfin  had  committed  it ,   . 

E  I 


2,6  Grace  defended.  \  J^^,.  \ 

I  grant  this  to  be  true  ;  and  as  we  muft  not  fay,  That  our  Sins 
imputed  to  Chrift,  were  his,  by  Means  of  that  Imputation,  in  the 
fame  Senfe  in  which  they  were  our's,  who  committed  them  :  So  nei- 
ther is  Jda?n's  Sin  imputed  to  us,by  that  Imputation  made  our's,  in  the 

fame  Senfe  in  which  it  was  his. -Yet  that  Sin  and  Fault  of  his  was 

fo  our's,  that  we  jufily  bear  the  Punifhment  of  it,  being  for  it  hable 
to  the  fame  Death  as  he  himfelf  was. 

If  it  fliould  here  be  further  faid.  That  Perfom  who  have  never  aHw 
oily  filmed  a gainji  God,  (if  any  fuch  adult  Perfom  there  might  be)  could  7iot 
have  the  fame  Confcioufnefs  of  Sin,  as  thofe,  who  in  their  own   Perfons, 

have  a^ually  finned  \ fo  niether  of  that  Guilt  andCorruption  which  they 

are  fallen  under,  without  any  perfonal  Fault  of  their  oivn  ; 

To  this  I  anfwer,  That  tlx)'  this  be  allowed  to  be  a  Truth,  fmcC 
the  Evils  we  bear,  by  means  of  the  Sins  or  Faults  of  others  who  re- 
prefentus,  may  befall  us  without  our  perfonal  Confent  given,  in  any 
Way  whatfoever,  to  the  Crimes  committed  by  them,  which  feemeth 
to  hold  alfo  in  the  Cafe  under  Confideration  ;  yet  it  may  be  here  truly 
fiiid,(i)  ThatthisMifcry  unto  which  we  are  fubje6t  byMeans ofy/itf;72's 
Sin,  has  juftly  befallen  us,  on  the  Account  of  our  own  Sin,  tho'  our's 
only  by  Imputation,  according  to  a  juft  and  holy  Covenant,  which 
God  made  with  our  moral  Head  and  Reprcfentatlve.  (2)  Tho' 
Sin,  by  which  the  mifcrable  State  we  are  in  has  been  bro't  on  us, 
was  not  committed  by  our  own  Perfons  ;  yet  was  it  committed  by 
Perfons  fubfifting  in  our  Nature,  and  (o  is,  in  fome  Sort,  the  Sia  of 
all  Mankind,  in  the  Way  of  ordinary  Generation  proceeding  from 
Adam,  their  natural,  a^  well  as  moral  and  political  Head.  And 
therefore,  (3)  We  have  no  Reafon  to  think  or  imagine,  that  had  we, 
in  our  own  Perfons,  been  put  on  the  fame  Trial  as  our  commonHead, 
in  our  Room  and  Stead,  was,  we  fliould  have  done  any  better  for  our 
fclves  than  he  has  done  for  us.  (4)  Tho'  we  cannot  lament  and 
bewail  that  as  a  Crime  which  we  have  committed  in  our  ov/n  Per- 
fons, v.'hich  we  have  not  fo  committed  ;  yet  we  may  lament  the  Sin 
committed  in  our  Nature,  by  our  moral  Head  and  Reprefentative. 
(5)  We  may  alfo  lament  and  bewail  the  fad  Eftate  we  are  in,  tho' 
by  our  own  perfonal  Fault  we  have  not  brought  our  felves  into  it. 
Tho'  we  brought  not  our  felves  into  tliis  Condition  by  any  perfonal 
Offence  of  ours  ;  yet  it  is  a  very  miferable  Condition  which  we  are 
juftly  plunged  into  ;  and  as  fuch,  may  be  juftly  bewailed  by  us  ;  and 
on  the  Account  of  which,  we  have  Reafon  to  loath  our  felves.  See 
Pfal.  51.5.  and  Ezek,  16.    2,  3,  4.  .  , 

It 


Part     I 


Chap,  li  ]  Gracc  defended.  27 

It  appears  by  what  has  been  already  faid,  that  the  Pofterlty  of  y/^rw^ 
come  into  the  World  under  the  Guilt  of  his  firft  Tranfgrcrfion  ;  and 
with  Natures  depraved,  by  Reafon  of  original  Corruption  convcy'd 
to  them  in  the  Way  of  ordinary  Generation  ;  and  yet  that  their  Con- 
dition is  not  worfe  than  that  of  Not-Being,  they  being  broueht  into 
the  World  by  the  Interpofition  of  a  Mediator,  and  fo  in  a^alvable 
State  ;  {q  that  they  have  no  Wrong  done  them,  by  their  being  bro't 
into  the  World  in  fuch  a  Condition  as  they  are. 

CHAP.     II. 

n. 

Concerning  that  Salvation  which  Siiiiiers  ara 
fuppofed  to  have  offered   to   the^n  in    the 
Go/pel. 

vtJ'C&\|H& -tS®  AviNG  in  the  foregoing  Chapter  confidcrM  the  Slate 
'^'M^^M^'^M^%  of  Sin  and  Mifery,  which  Sinners  arc  in,  to  whom 
*^qS^  H  M^%  ^^^  ^^^^  of  Salvation  is  fuppofed  to  be  made  in  the 
"^j£j,^'f5r-^,-£j,x  Gofpel  ;  we  (hall  now  tlie  more  eafdy  conceive 
xf'-^tvMls^  ^^^^'^'"  ^''^^  Salvation  docs  confift,  which  thefe  are 
*-^'*l^vVW'*V^  fuppoied  to  have  an  Ofter  of;  to  declare  which  is 
the  Bufmefs  of  this  Chapter. 
And  to  this  I  fay  in  general,  That  this  Salvation  does  confift  in 
Man's  Deliverance  from  that  Eftate  of  Sin  and  Death,  which  I  have 
already  defcribed,  together  with  his  Enjoyment  of  thofe  good  Things, 
of  which  they  only  are  made  Partakers,  who  are  delivered  from  the 
forementioned  Evils  ;  and  who  are  made  happy  in  the  Enjoyment  of 
God  for  ever.  Man's  Salvation  does,  indeed,  moft  properly  confift 
in  his  Deliverance  from  all  thofe  Evils,  which  his  Sin  and  Apofbcy 
from  God  has  brought  upon  him  ;  but  it  does  alfo,  by  a  Synecdoche ^ 
contain  and  comprife  in  it  all  thofe  good  Things  which  they,  and  only 
they,  have  beftowed  on  them,  who  fliall  be  crown'd  with  endieis 
Happinefs  in  the  Kingdom  of  Glory.  It  is  call'd  eternal  Salvation^ 
Heb.  5.  9.  and  Salvation  with  eternal  Glory ^  2  Tim.  2.  lo.  and  very 
frequently  ^/^w/ i-//>,  as  in  John  3.  15,  16. 

E  2  This 


28  Grace  defended.         { 


Part     L 
Chap.  II. 


This  Salvation  comprifcth  or  includeth  in  it  Teveral  Things,   fome 
of  the  principal  of  which  may  be  here  briefly  namM  and  confidered. 
As, 

I,  This  Salvation  comprifeth  in  it,  Man's  Deliverance  from  the 
Guilt  of  all  his  Sins,  and  his  being  made  righteous  by  the  perfedl 
Righteoufnefs  of  Chrift  imputed  to  him.  Indeed  this  feems  not,  in 
fo  f!:r:61:  and  proper  a  Senfe,  to  belong  to  Man's  Salvation,  as  the 
other  Things  hereafter  named.  Stridly  and  properly  fpeaking,  a 
Man  is  rather  by  this  entitled  to  Salvation,  than  actually  faved.  As 
Sin  was  not  the  Death  threatned  in  the  firft  Covenant,  but  the  me- 
ritorious or  procuring  Caufe  of  it,  Man  thereby  lofmg  or  falling  fhort 
of  that  perfe6t  Righteoufnefs,  on  which  his  Title  to  Life  did  depend  ; 
fo  when  a  Man  is  made  perfeftly  righteous,  by  having  the  Righteouf- 
nefs of  Chrift  imputed  to  him,  this  is  not  properly  the  Life  it  felf 
promifed  to  thofe  that  believe,  but  that  by  which  they  have  a  Right 
and  Title  to  that  Life  \  for  of  that  none  are  ever  made  Partakers, 
without  firft  having  a  perfe(5l  Righteoufnefs,  by  which  they  come  to 
have  a  Right  and  Title  to  it.  Hence  it  was  that  Paul  v/as  fo  felici- 
tous that  he  might  be  found  in  Chrift,  having  on  his  Righteoufnefs, 
Vh'il.  3.  8,  9.  even  the  fame  Righteoufnefs  that  is  fiid  to  be  z^';//^  ^^w/ 
upon  them  that  believe,  Rom.  3.  22.  and  which  is  faid  to  be  imputed 
ivithout  iVorksy  Rom.  4.  6.  It  may  moreover  be  here  obferved,  that 
the  Imputation  of  Righteoufnefs  to  us  does  not  make  nny  real  Change 
\n  our  Condition,  bat  a  relative  Change  only.  As  when  a  condemn'd 
Malefactor  is  pardon'd,  fo  that  the  Law  has  nothing  to  lay  to  his 
Charge,  this  does  not  of  it  felf  fet  him  free  from  his  Prifon  and  Chains, 
but  only  makes  Way  for  it.  He  remains  ftiU  in  Hold,  and  bears  the 
Burthen  of  his  aftlicSled  State,  it  may  be,  in  a  filthy  Dungeon,  'till 
fomething  farther  be  done  for  him,  i.  e.  'till  he  have  a  Goal-Delivery. 

This  notwithftanding,  the  Guilt  of  Sin  being  the  Ground  of  all 
the  Mifery  that  follows  on  it,  it  may,  on  that  Account,  be  looked 
on  as  a  great  Part  of  their  Mifery  that  lie  under  it,  being  that  by 
which  they  are  bound  over  to  eternal  Deftrudtion,  and  excluded  from 
eternal  Happinefs.  Now  on  this  Account,  Men's  Deliverance  from 
the  Guilt  of  Sin  may  be  reckoned  as  belonging  to  that  Salvation, 
which  is  in  the  Gofpel  oftered  to  them  ;  and  therefore  the  Scriptures 
both  of  the  old  and  new  Teftament,  do  abound  with  conditional  Pro- 
mifes  of  Remiftion  of  Sin,  in  which  a  Promife  of  eternal  Life  and 
Salvation  is  always  implied  ;  becaufe  eternal  Life  always  follows  For- 
givenefs  and  Juftification  in  God's  Sight.  See  JSfs  10.  43.  Pfal. 
32.  I,  2,  Ro?n,  4.  6,  7,  8.  Chrift's  faving  his  People  from  their  Sirvs, 
doubtlefi  comprehendeth  his  delivering  them  from  the  Guilt  of  them. 

2.  The 


cha^.  il  }  Grace  defended.  29 

1.  The  Salvation  offered  in  the  Gofpel  compiifeth  alfo  in  it, 
Men's  Deliverance  from  the  Power  and  Dominion  ot"  Sin  in  them. 
And  in  Nothing  that  can  be  thought  of,  does  the  Salvation  of  Sinners 
more  properly  and  eminently  conlift,  than  in  this.  All  Men  are,  by 
Nature,  Servants  of  Sin,  wholly  under  the  Dominion  of  it.  Every 
Imaginat'iGn  of  the  Thoughts  of  then-  Hearts  bjing  only  evil  continually  y 
Gen.  6.  5.  Their  Hearts  are  evil  from  their  Youth.  What  Ser- 
vants and  Slaves  of  Sin,  A4en  in  their  natural  Eftate,  are,  the  Scrip- 
tures largely  exprefs,  PfaL  14.  1,-4.  PfaL  36.  1,-4.  Ro?7i.  3. 
9,— 18.  and  elfewhere,  as  we  have  fcen,  in  Part,  in  the  foregoing 
Chapter  ;   as  alfo  how  this  comes  to  pafs. 

.    But,  now  Men's  Deliverance  from  this  Servitude   and  Slavery  mufl 
needs  be  one  great  Part  of  that  Salvation,  which  Jefus  Chrlft  came 
to  work  for  them,   when  he  came  into  the  World   to  fave  his  People 
from  their  Sins,  as  in  Alatih.  i.  21,     Of  Men's  Deliverance  out  of 
this  Eftate  the  Apoftle  treats  largely,  Ro?n.   Chap.  6.   efpecially  from 
Vcrfe  16  to  the  22d,  of  which  Difcoiirfe  we  have  the  Sum  and  Con- 
clufion  in  the  laft  Verfe  referred  to,  viz.   bciug  n:zv  mode  free  froin  Sin^ 
and  become  Servants  to  God,  ye  have  your  Fruit  unto  Holinefs,  and  in  the 
.End  everlajiing  Life,     With  which  Words  does  well  agree   what  wc 
have  in  Eph.    2.  1,2.   Touhathhs   quickncd,  ivho  ivere  dead  in  Tref- 
paffes  and  Sins.     Now,  it  is  in  the  great  Work  of  Regeneration  that 
Men  are  thus  faved  from  the  Power  and  Dominion  of  Sin  :  Nothing 
fhort  of  this   will   effectually   accomplifli  it.     For  this  that  Text  is 
plain  and  full.   Tit.  3.  5.   Not  by  IVcrks  cf  Right eoufnefs  ivhich  we  have 
doJie,  but  according  to  his  Mercy  hath  he  faved  us,  by  the  IFajhing  of  Re- 
generation, and  the  Renewing  of  the  Holy  Ghojh      When  Pcrfons   are 
faid  to  be  faved  by  the  Wajhing  of  Regeneration,  this  means,   that  their 
Salvation  does  formally  confift  in  this  :  Not  that  this  is  the  Condition 
required  ;   for  that  it  is  not,    but   one   great   Part  of  that  Salvation 
which  is  conditionally  offered  tons,    I    Ihall  hereafter  fhew.     Indeed 
our  Salvation  does  not  more,  or  more   properly,  confift  in  anyThIng, 
'  than  in  Regeneration  ;   call'd  in  Scripture,  our  being  created  anew  in 
Chrijl  Jcfus  unto  good  JVorks,  Eph.  2.  10.  and  curb-ing  delivered  from 
ih^  Power  of  Darknefs,  and  tranfated  into  the  Kingdom  of  God's   dear 
Son,  Col.  I.   13.   alfo  our  being,  hy  iZhn^,  redec?ncdfro?n  all  hiquity^ 
and  purified  unto  himfelf  a  peculiar  People,  zealous  cfGood  TVorks,  T\t. 
2.  14.     This  is  indeed  the   Qiiickning  offuchas  are  dead,   dead  in 
Sin  and  in  the   Uncircmncifion  of  their  Flcjh  j  as  in  thcfe  Texts  of  Scrip- 
ture docs  appear,    E%ck,  37.  14.   Eph,  2.   I.   CrA.   2,  13.     Thus  all 
true  Saints  t^xq  faved  and  called  luith  a  holy  Calling,  kc.    i  Tim.  i.  9. 
And  herein  God  manifclts  the  exceeding  Grtatncli>  of  his  Povi^er  to- 
wards 


30  Grace  defended:  \  chap.il 

wards  them  that  believe,  according  to  the  fVorklng  of  his  mighty  P/rwer 
which  wrought  in  Chrijl  when  he  rat  fed  him  from  the  dead.  When 
this  is  done  for  Sinners,    they  are  therein  faved. 

3.  The  Salvation  under  Confideration  comprifeth  in  it,  Men's 
Deliverance  from  the  Power,  Rule  and  Government  of  their  fpiritual 
Enemies.  When  Mankind  iirft  finned  againft  God,  they  caft  off 
their  Allegiance  to  their  rightful  Sovereign,  and  fubjedl:ed  themfelves 
to  the  Government  of  the  Devil,  and  became  his  Slaves  and  VaiTals, 
who  defigning  their  utter  and  eternal  Ruin,  by  his  Enticements,  pre- 
vails againft  them,  Geyi,  Chap.  3.  and  took  them  capt?oe  at  his 
Will,  and  frill  rules  over  all  fuch  as  are  not  delivered  out  of  his  Snare. 
Now  this  Prince  of  Devils  does,  by  his  Legions  of  evil  Angels,  that 
attend  on  him,  as  the  Prince  of  the  Power  of  the  Air,  ftill  work  in  the 
Children  of  Dif obedience,  tempting  and  over-coming  all  fuch  as  belong 
to  the  Kingdotn  of  Darknefs  5  and  finally  deftroys  all  fuch  as  are  net 
delivered  out  of  his  Hands. 

Now  in  Men's  Deliverance  out  of  the  Hands  of  this  Enemy,   (or 

rather,  all   thefe  Enemies)  does   their  Salvation  very   much  confift. 

And  this  their  Deliverance  was  moft  exprefly  foretold,  yea   ingaged, 

in  that  Promife   given  immediately  after  Man's   Eall,  Gen.    3.   15. 

That  the   Seed  of  the  IP  man  Jhould  break  the  Serpent's  Head :  By  his 

doing  of  which,  the  Seed  of  the  Meffiah   were  to  be  fet  at  Liber t^, 

when  that  glorious  Promife  fhould  be  fulfilled,   m  Ifai.  53.  10,  11, 

12.  and  Ifai.  49,  24,  25.  which  Prophecies  were  accomplifhed  by 

Jefus  Chrift,  hi  the  Days  of  his  Flefh  ;  and  the  Praife  of  God  was, 

on  that  Account,  celebrated  at  his  Appearance   in  our  Nature,  by 

Zecharias,  in  his    Song,    Lu.ke  Ch^ip.   i.   Vcrfe  67,— 74.  who  being 

filled  with  the  Holy  Glioft,  prophefied  and  faid,  Blefjcd  he  the  Lord 

God  of  Ifrael,/^r  he  hath  vifited  and  redeemed  his  People,  and  hath  raifcd 

up  an  Horn  of  Salvaticn  for  us,  in  the  Houfe  of  his  Servant  David  ;  as 

he  f pake  by  the  Mouth  of  his  holy  Prophets,  which  have  been  fince  the  World 

began  ;  that  we  Jhould  be  favcd  from  our  Enemies,  and  from  the  Hand  of 

all  that  hate  us.      To  perform  the  Mercy  promifed  to  our  Fathers,  and  to 

remember  his  holy  Covenant  :  The  Oath  xuhich  he  fiuare   to  our  Father 

Abraham,  that  he  ivi II  grant  us,  that  zve  being  delivered  cut  of  the  Hands 

^f  all  our  Enemies,  might  ferve  him  zvithout   Fear,   &c.     The  Price  of 

this  Redemption  was  paid  by  our  Redeemer,  when  he  pour'd  out  his 

Soul  unto  Death,  and  was  number'd  with  the  TranfgreflTors,   ^'c.  as 

the  Prophet  Ifaiah  fycdks,  in   Ifai.  Chap.   53.  before  quoted.     And 

Sinners  arc  actually  freed  from  the  Dominion  of  the  Enemies  of  their 

Souls, 


Chap,  il  }  Grace  defended.  3 1 

Souls,  when  being  made  Partakers  of  the  Graces  of  God's  Spirit, 
they  are  made  ftrong  in  the  Lord,  and  in  the  Power  of  his  Might ; 
enabled  to  wreftle  with,  and  overcome,  the  Rulers  of  the  Dark- 
nefs  of  this  World,  as  is  expreiicd  at  large  in  Efh,  6.  10.  and 
onwards  to  Vcrfe  18. 

4.  The  Salvation  offered  to  Sinners  in  the  Gofpel,  docs  alfo  com- 
prife  in  it,  their  Pcrfeverance  in  true  Faith  ajid  Holinefs  unto  the 
End  of  their  Lives.  Pcrfeverance  in  true  Faith  and  Holinefs,  is  not 
the  Condition  on  which  eternal  Salvation  is  offered  ;  as  if  our  Salva- 
tion was  fufpended  on  our  Pcrfeverance  :  But  on  the  contrary,  it  is 
contained  and  engaged  in  the  Promife  of  Salvation  made  to  every  true 
Believer.  Every  true  Believer,  or  regenerate  Saint,  has  already  eternal 
Life ^and /ha II  not  co?ne  into  Condemnation^  but  is  paffed fromDeath  to  Life^ 
]o\\,^.'i\.Rom.%.\.  Such  an  one  has  already  performed  theCondition, 
on  which  Salvation  is  promifed  to  him  :  Therefore  hisPerfevcrance  un- 
to the  End  belongs  to  his  Salvation,  and  is  fecured  to  him  in  the  Pro- 
mife.—And  how  fhould  the  fame  Thing  belong  both  to  the  Salvation 
promifed,  and  the  Condition  of  the  Promife  ?  -—  I  hope  in  this,  1 
Ihall  meet  with  noOppofition  from  Calvinifts  :  And  wkh  Arminiam  my 
dire£t  Delign  is  not  to  difputc.  And  I  affirm.  That  there  is  no  Text 
of  Scripture,  wherein  eternal  Salvation  is  conditionally  promifed,  but 
what  promifcth  Pcrfeverance  to  the  End,  without  which  Men  neither 
are,  nor  can  be,  eternally  faved.  But  befides  this,  there  be  many  other 
more  exprefs  Promifes  made  to  the  Faithful,  (at  leaft  plainly  implied 
in  the  I'exts  intended)  of  Peifeverance  to  the  End.  Among  many 
fuch  they  who  pleafc  may  fee  Jer.  31.  -^8,  39,  40.  //^/.  40.  28, — 
31.  alfo  Chap.  41.  10,  13,  14.  and  Chap.  49.  14,'  15,  16.  alfo 
Chap.  54.  6,--io.  Pfal.  125.  i,  2. 

5.  The  Salvation  of  fmful  Men  does,  in  Part,  confiff  in  their  com- 
pleat  Deliverance  from  Sin  and  all  Temptations  to  Sin,  in  the  Mo- 
ment of  their  Death.  Notw^ithftanding  Men's  Deliverance  from  the 
reigning  Power  of  Sin  and  Satan,  in  their  Regeneration  and  Prefetva- 
tion  from  the  deftru(ftivc  Influences  of  thefe  Enemies,  in  their  Pcrfe- 
verance, tliey  are  not  wholly  freed  from  indvv-eiling  Sin,  and  Tempta- 
tions to  Sin  during  this  L\u\  \Vh\\c  they  are  here  in  a  militant  Stat^, 
Sin  and  Satan  are  fuffcrcd  to  moled  and  annoy  them,  and  fometimes, 
in  particular  Confli^s,  to  prevail  againft  them,  and  put  them  to  the 
worfe.  The  Condition  of  God'F  Children,  with  Refpc^  hereunto, 
is  fully  and  clearly  exprefs'd  by  the  Apoftle,  in  Rc;^.  Chnp.  7.  Vcr. 
-1-4.  -and  onwards  to  the  End,  and  GaJ.  5.  i;.      But  at  the  Moment 

of 


3i  Grace  defended.  \ 


Part    I. 

Chap.  II. 


of  the  Death  of  the  true  Children  of  God,  they  are  perfeftly  freed 
from  any  further  Moleftations  fronij  or  by  thefe  Enemies,  being  made 
then  perfeiSlly  holy  and  removed  out  of  their  Reach.  They  are  then 
taker,  from  the  Evil  that  is  here,  and  enter  into  Peace,  dying  in  the 
Lord,  and  rejiing  in  their  Beds,  each  One  walking  in  his  Uprightnefs,  Ifai. 
57.  I,  2.  They  rej}  from  their  Labours,  and  their  Works  folhiu  them^ 
Rev.  14.  13.  their  Spirits  then  being  made  perfedl,  in  Refpe6l  of 
their  ]:ree<lom  froin  Sin.  They  are  prepared  for,  and  convey'd  to, 
the  Society  and  Communion  of  the  Saints  in  Light,  Heh.  12.  22,  23. 

6.  The  Salvation  offered  in  the  Gofpel  comprehendeth  in  it,  Man's 
Deliverance  from  his  laft  Enemy,  which  is  Death,  i  Cor.  15.  26. 
Death  is  certainly  an  Enemy  to  Mankind.  Humane  Nature  ihrinks 
at  it :  It  is  called  the  King  of  Terrors,  Job  18.  14.  It  is  the  Wages 
of  Sin,  Rom.  6.  23.  Gen.  3.  19.  tho'  our  Saviour  hath  taken  away 
the  Sting  of  Death,  which  is  Sin,   i  Cor.  15.  55,  56. 

But  at  the  RefurrecSlion  of  the  Juft,  this  Enemy  fhall  be  removed, 
when  the  dead  Bodies  of  God's  Saints  fhall  be  raifed,  and  this  Cor- 
ruption  JJmll  put  on  Incorrupiion,  ay^d  this  Mortal  f})all  put  on  hnmortality^ 
as  in  I  Cor.  15.  54,  55.  and  when  our  vile  Bodies  Jhall  he  changed, 
and faJJjioried  like  to  the  glorious  Body  of  Chrijl,  Phil.  3.  2i. 

7.  Man's  Salvation,  now  under  Confideration,  does  comprehend 
and  include  in  it,  his  being  put  in  Pofleilion  of  that  Glory  and  Happi- 
nefs  which  the  Saints  fhall  enjoy  in  the  heavenly  World  for  ever,  when 
the  great  Judge  of  the  World  fhall  fay  to  the  Sheep  on  his  rightHand, 
as  In  Matth.  25.  34.  Come  ye  hleffed  of  my  Father,  inherit  the  Kingdom 
prepared  for  you  from  the  Foundation  of  the  World .    . 

It  is  to  be  feared  that  fome,  when  they  talk  of  Salvation,  intend 
only  this  Part  of  it  lafl  mentioned,  without  duly  confidering  the  other 
foregoing,  and  with  Refpe6l  to  this,  pre-requifite  Parts  of  Man's 
Salvation,  efpecially  Man's  Salvation  from  Sin.  But  what  God  has 
joined  together,  we  fhould  not  feparate  in  our  Minds.  The  feven 
Things  mentioned  all  belong  to  that  Salvation  which  is  offered  in  the 
Gofpel.  God  gives  none  of  them  to  any  one  to  whom  he  gives  them 
not  all. 


##€^€'#'t^€^€'€'C^€*€*^€*€*€<>€<^€^#€<^^^#€>#€^€^€^# 


CHAP. 


Part    I.    i 
Chap. III.    J 


Grace  defended.  33 


CHAP.     III. 


Shewing  what  is  imported  iii   Salvation  s 

ing  offered. 


be- 


Hi 


^'^"^t^^  AviNG  confidered  what  is  intended  by  that  Salvation 
which,  I  fay,  is  offered  to  Sinners  in  the  Gofpel  ;  it 
is  neceflary  that  I  now  proceed  to  confider  what  is 
intended  by  an  Offer  of  it. 

Now  to  this  1  fay,  in  general,  That  by  Salvation's 
being  offered  unto  Sinners,  I  intend  its  being  condi- 
tionally promiled  to  tliem.  I  take  an  Offer  of  a 
Thing,  to  be  the  fame,  in  EffecSt,  as  a  conditional  Promife  of  it  made 
to  the  Perfon  unto  whom  it  is  faid  to  be  offered. 

In  an  Offer ^  or  conditional  Prcmife^  made  to  any  Perfon,  there  is 
fomething  propos'd  to  be  done  by  him  unto  whom  the  Offer  is  made ; 
and  fome  Advantage,  either  explicitly  or  implicity,  promifed  to  him 
on  his  doing  what  is  propofed.  I  fay,  propofed^  bccaufe  the  Thing  may 
not  be  required  oih'im  as  his  Duty,  but  propos'd  only  as  the  Term  or 
Condition,  on  which  he  may  have  the  Advantage  offered  to  him. 

But,  in  the  Offer  of  Salvation  made  to  Sinners  in  the  Gofpel,  the 
Thing  propos'd  to  be  done  by  fmful  Men  is  propofed  as  a  Duty^  which 
they  are  under  indifpenfible  Obligations  to  perform  ;  becaufe  the 
Thing  is  required  by  God  of  them  ;  and  therefore  neceffary,  becaufe 
they  cannot  be  faved  without  it. 

That  which  is  required  of  fmful  Men,  in  order  to  their  Salvation, 
may,  for  ought  I  can  yet  fee,  be  very  fitly  called  the  Cofidition  on 
which  Salvation  is  offered  to  them.  I  readily  acknowledge,  that  there 
are  feveral  Sorts  of  Conditions^  differing  very  confiderably  one  from 
another  ;  of  which  DifFereixrcs  I  fhall  have  Occafion  hereafter  to  fay 
fomething :  For  it  is  very  neceffary  that  we  rightly  underftand  what 
Kind  of  Condition  that  is,  on  which  Salvation  is  fiid  to  be  offered  ; 
but  doubtlefs  we  may  allow,  that  the  Thing  required  may  be  called  a 
Condition,  and  fo  I  intend  to  call  it  in  this  Difcourfe  ;  and  I  hope  it 
will,  in  the  Iffue,  appear,  that  no  hurtful  Confequences  will  attend 
its  being  fo  accounted  and  called. 

F  In 


34  Grace  defended.         |  [^fp.„;; 

In  this  which  I  call  the  Condition  on  which  Salvation  is  offered,  I 
.roniprelicnd  and  include  every  Thing  that  is  required  of  Man,  as 
iadifpenfibly  necefTary  in  order  to  his  Salvation,  fo  that  God  will  not 
fave  him  without  his  doing  it ;  and  unto  his  doing  of  which  a  Pro- 
mife  of  Salvation  is  annex'd.  To  be  furc,  if  there  be  anyThing  which 
if  aMan  will  not  doGod  will  not  fave  him,  that  Thing  muft  be  under- 
^flobd  a'S  comprifcd  in  tl>cConditionof  Man'sSaJvation  ;  a-nd  unto  whom- 
foevcr  a  Promifc  of  Salvation  is  made  in  God's  holy  Word,  the  Thing 
being  to  be  done  in  order  to  our  Salvation,  that  Thing  is  comprifed  in 
the  Condition  required.  — -  It  matters  not  whether  all  fo  required  be 
ccvnfidercd  as  one  Condition,  or  as  many,  their  Conditionality  in  this 
Affair  being  (lill  affirmed  :  But  if  we  fpeak  of  this  as  one  Condition  ; 
as  I  ufually  do,  then  what  is  more  particularly  comprifed  therein, 
ought  to  be  diftinclly  confidered  and  declared,  by  what  Name  foever 
fuch  Things  are  called,  as  Faith ^  Repentance ^  Obedience^  fi^^i^g  the 
Lord^  calling  on  him^  coming  to  Clnijl^  Sec.  And  it  doubtlefs  com- 
prehends all  thefe  Things  in  it,  as  1  ftiall  hereafter  Ihew,  removing 
iuth  Obje(R:ions  as  are  apt  to  be  made  againft  it. 

And  whereas  all  Mankind  may  be  divided  into  two  Sorts,  or 
People  of  two  different  Conditions,  viz,  fuch  as  are  in  a  regene- 
rate and  juftified  Elbte,  and  fuch  as  are  not,  but  in  a  State  of  Na- 
ture, under  the  Wrath  and  Curfe  of  God  ;  and  fo  liable  to  eternal 
Damnation  :  it  will  certainly  be  neceffary  to  confider  which  of  thefe 
two  Eftates  Sinners  muft  be  fuppofed  to  be  in,  when  they  perform 
the  Condition,  en  which  God  offers  to  faVe  them  :  And  this  feems  to 
me  to  be  an  eafy  Queflion,  but  fince  many  have,  in  this,  a  different 
Way  of  Thinking  from  me,  this  is  to  be  particularly  difcuffed  in  the 
fccond  Part  of  this  Effay,  altlio'  it  feems  well  nigh  put  out  of  Quef- 
tion,  in  the  fccond  Chapter  of  this. 

That  what  is  required  of  firtful  Men  in  order  to  their  Juftification 
and  Salvation,  is  well  called  by  the  Name  of  Faith,  1  very  freely 
acknowledge  ;  and  that  it  is  very  frequently  fo  called  in  Scripture  is 
to  me  evident :  But  that  it  is  alfo  called  by  many  other  Names  I  fhali 
fhew,  with  the  Reafon  of  this  Variety — .  But  whereas  fome  miflike 
•  the  calling  of  that  Faithy  bv  which  we  are  in  Scripture  faid  to  be  ju- 
ftified,  by  the  Name  of  a  Condition  ;  this  may  be  here  a  little  confi- 
dered. Some  obje(5l  againft  this  Word  on  the  Account  of  the  Ambi- 
guity of  it,  there  being  Conditions  of  different  Sorts  or  Kinds,  fome  of 
which  will  not,  as  they  think,  agree  to  the  Nature  and  Ufe  of  that 
Faith  by  v»'hich  we  are  faid  to  be  juftiiied.     But  this  perhaps  may  as 

well 


chap.iiI:  }  Grace  defended.  3$ 

well  be  abjedleJ  agalnft  the  Word  Injlrjiment^  ufed  by  fome  Inftead 
of  it.  And  fome  think  that  this  Word  afcribes  more  to  Faith,  in  the 
AfFair  of  our  Juftificatio.n,  than  docs  indeed  belong  to  it ;  or  at  leaft, 
that  it  does  not  well  exprefs  the  true  Ufe  and  Influence  of  Faith,  in 
the  Juftification  of  a  Sinner  before  God.  Some  therefore  exprefs  the 
Influence  of  Faith  in  this  Aftair  by  the  Word  Jnjlrument^  and  fome- 
times  call  it  an  injirumsutal  Caiije.  But  the  ufe  of  this  Word  or 
txpreflion  is  alfo  tho*t  by  feveral,  to  have  its  Inconveniences  ;  with 
whom  I  alfo  concur. 

A  learned  and  judicious  Divine  obfervlng  thefe  DifHculties,  as  he 

conceives  thjem  to  be,   has  thus  exprefs'd  himfelf  in  this  Matter.     "  I 

"  humbly  conceive,  faith  he,  we  have  been  ready  to  look  too  far  to 

<'  find  out  what  that  Influence  of  Faith  in  our  Juftification  is,  or 

"  what  is  that  Dependance  of  this  EflFet^t  on  Faith,  fignified  by-  this 

«'  Exprefl!Ion  of  being  yw/?y/7<'^  by    Faith^    over-looking  that  which  is 

<'  moffc  obvioufly  pointed  forth  in   the  Exprcflion,   viz.   that  the  Cafe 

"  being  as  it  is,   (there  being  a  Mediator  that  has  purchafed  Juftifi- 

'*  cation)  Faith  in  this  Mediator  is  that  which  renders   it  a  jneet  and 

*'  fuitable  Thing  in  the  Sight   of  God,  that  he   rather  than  others 

«<  iKould  have  this  purchafed  Benefit  affigned  to  him,'*  viz.  he  that 

believeth  in  the  Mediator.     Now  I  willingly  agree  with  this  worthy 

Author,  that  that  Faith  by  which  the  Ungodly  are  fald  to  be  juftified, 

is  the  moft  7ncet  a.nd  fuitable  Thing  that  could  have  been  required  of 

them  to  that  End  ;  and  this  was  doubtlefs  the  Reafon  why  God  made 

choice  of  it  to   the  Place  and   Office   to  which  he  afligned  it,  rather 

than  any  other  Thing  whatfoever  ;  yet  I  think,  with   Submifiion  to 

thofe  of  better  Judgment,  That  this  is  no  Ways  inconfiftent  with  its 

being  called  the  Condition  of  Men's  Juftification  :   And    it   feems  to 

me  very  evident,  that  its  being  fo  meet  and  fuitable  a  Qiialification, 

as  is  exprefs'd,  is  not  that  by  vidiich   a   firm  and  fure  Connexion  is 

ertabliihed  betwixt  a  Sinner's  believing   and  his  being  juftified.     The 

Reafon  why  all  tliat  believe  are  infallibly  juftified   and  faved,   is  not 

becaufe  the  Sinner  that  believeth   in  Chrift  is  fo  meetly  and  fuitably 

qualified  to  receive  the  Benefit  of  Juftification  ;  but  this  rather,    that 

by  the  Promife  of  God  there  is  infallible  Afturance  given,  that  whofo- 

ever  believeth  fhall  be  juftified  and' faved,  as  in  John  3.  15,  16.  Mark 

16.  16.   Jcls  10.  43.     Were  it  not  for  this,  Sinners  could  not  be  fure 

that  they  ihould  be  faved  on    Sup>|^ofition  of  their  believing,  were  it 

poftihle,   that  they  fhould  believe,   having  no  fiich  Promife.     So  that 

after  all,  it  is  the   Conditiofiality  of  Faith  in    the  Covenant   of  Grace, 

that  gives   it  the  Advai^tage  of  being  any  Ways  mftrunK-ntal  in  .our 

F  2  Juftification. 


36  Grace  defended.  \  chaI.iil 

Juftification  %.     Thus  it  is  by  Faith^  that  thro^  Grace  the  Fromife  ma^ 
be  Jure  to  all  the  Seedy  as  in  Rom,  4.  16.    Heh.  6.  17,  18. 

What  that  Faith  is,  unto  which  a  Promife  of  Juftification  is  an- 
nexed, is  a  Matter  of  great  Importance,  and  ought  diHgently  to  be 
enquired  into  ;  and  I  purpofe,  with  God's  Help,  to  confider  this 
important  Point,  before  I  finifh  this  Eflay  :  But  this  is  not  what,  in 
this  Place,  I  defign.  At  prefent  I  only  fay,  it  is  the  fame  that  is  re- 
quired in  the  Texts  of  Scripture  laft  quoted,  and  in  other  Places, 
fliewing  what  Men  muft  do  to  be  faved,  as  in  A^s  2.  37,  38.  and 
16.  30,  31.  What  is  here  incumbent  on  me,  is,  to  ftate  and  clear 
up  the  true  Notion  of  an  Offer  of  Salvation  made  to  Sinners  in  the 
Gofpel  J  and  unto  this  End  fomething  further  remains  to  be  faid. 

1.  Then,  the  Condition  upon  which  Salvation  is  offered  to  Sinners 
is  fomething  required  of  them,  that  fo  they  may  be  faved  j  fomething 
to  be  done  by  them  unto  whom  the  Offer  of  Salvation  is  fuppofed  to 
be  made.  The  Condition  required  is  not  meerly  this,  that  if  fuch 
or  fuch  a  Thing  come  to  pals,  then  God  will  fave  us  ;  but  if  we 
comply  with  his  Will  in  doing  what  is  required  of  us,  then  God  will 
beftow  his  Salvation  on  us.  It  is,  I  .fay,  fomething  to  be  done  by 
us,  not  by  God  himfelf,  or  any  one  elfe  befides  our  felves  ;  and  this 
too  fomething  wherein  we  yield  Obedience  to  the  Call  of  God  in 
the  Gofpel  i  fomething  con-tained  in  a  proper  Anfwer  to  this  impor- 
tant Enquiry,  "  What  fhall  I  do  to  be  faved  ".  The  Difference 
betwixt  the  Covenant  of  WorkSj  and  that  of  Grace,  lies  not  in  this, 
that  the  Covenant  of  Works  required  our  doing  fomething  that  fo  we 
might  live,  but  the  Covenant  of  Grace  nothing  at  all.  What  the 
Covenant  of  Grace  requireth  to  this  End,  is  fometlmes  called  the 
Obedience  of  Chriji^  Rom.  16.  26.  and  obeying  the  Gofpel.  It  is  fome- 
thing wherein  we  perform  our  Duty  to  God  as  well  as  fecure  the  Sal- 
vation of  our  own  Souls. 

2.  The  Condition,  to  this  End  required,  is  not  only  fuch,  that  we 
fhall  not  be  faved  if  we  perform  it  not  ;  but  that  we  fhall  be  faved  if 
we  perform  the  Thing  required.  We  are  not  only  threatned  with 
Death  and  Damnation,  in  Cafe  we  do  it  not  ;  but  have  a  Promife  of 
Life  and  Salvation,  if  \vq  perform  it.  There  are  fome  Things  which 
if  thofc  that  enjoy  the  Gofpel  will  not  do,  they  fhall  be  damned  ; 
as  to  inftancc  in  two  or  three.    If  they  wiU;not  hear  or  read  tlie  Word 

X  See  JVillard  of  J nfi  if  cation^  on  FhiL  3.  9. 

.    :.  Of 


Part    1. 
Chap.III. 


}         .  Grace  defended.  3  7 


of  God,  meditate  on  It,  endeavour  to  underftand  it,  nor  at  all  Regard 
what  is  required  of  them  in  it ;  fuch,  I  fay,  as  will  not  do  thefeThings 
(hall  certainly  be  damned  ;  but  Perfons  may  do  fuch  Things  as  thefc, 
and  yet  never  be  faved.  God  has  not  promired,that  all  that,  after  any 
Manner,  do  fuch  Things,  (hall  obtain  eternal  Life.  But  the  Con- 
dition on  which  Salvation  is  ofFered,  is  fuch  as  whofoever  complies 
with  it  (hall  certainly  be  faved. 

3.  The  Condition  on  which  Salvation  Is  ofFered  in  the  Gofpel, 
muft  needs  be  fuch  as  may  be,  and  is,  performed  by  all  that  obtain 
eternal  Life,  before  they  do  obtain  it.  Men  cannot,  in  the  Way  of  a 
Covenant,  obtain  a  good  Thing  conditionally  promifed  to  them  in  it, 
^till  they  have  performed  the  Condition  on  which  that  Thing  is  pro- 
mifed. But  when  I  fay  here,  Ufore^  this  muft  not  be  underftood,  as 
before,  in  Time,  but  in  Refpe6t  of  the  Order  of  Nature,  or  accor- 
ding to  the  Reafon  or  Dependance  of  Things  one  on  another  :  For 
otherwife,  as  foon  as  the  Condition  required  is  by  any  Sinner  per- 
formed,God  without  anyDelay  begins  to  fave  him  ;  yea, puts  him  into 
a  State  of  Salvation,  fee  John  5.  24.  But  God  will  not  fo  much  as  , 
begin  to  beftow  eternal  Life  on  any  Man,  'till  he  has  performed  the 
Condition  on  which  the  fanie  is  ofFered  to  him. 

4.  We  ought  here  carefully  to  diflinguifh  between  an  antecedent 
Condition,  and  fuch  as  is  only  concomitant.  By  an  [antecedent  Con- 
dition, I  underftand  fuch  an  one  as  is  defcribed  in  the  lafl:  Head,  /.  ?. 
one  required  in  order  to  our  having  a  good  Thing  conditionally  pro- 
mifed :  But  by  a  concomitant  Condition,  I  intend  fuch  a  one  as  does 
infeparably  accompany  a  good  Thing  conditionally  promifed,  but  is 
not,  in  order  of  Nature,  before  it.  Thus,  true  Holinefs  infeparably 
accompanies  the  Juitification  of  a  Sinner  ;  becaufc  God  regenerates 
every  one  whom  he  juftifies,  and  that  in  the  very  Moment  in  which 
he  juftifies  him.  But  true  Holinefs  is  not  an  antecedent  Condition 
of  Man's  Juftification,  not  being  required  in  order  to  it,  tho' it  b,e 
infeparably  joined  with  it,  and  is  a  Qualification  belonging  to  every 
juftified  Perfon.  Hence,  tho'  God  promifes  Salvation  to  all  holy  Per- 
fons, yet  Holinefs  is  not  the  Condition  on  which  Salvation  is  promi- 
fed ;  nor  is  any  Acl  fo,  which  floweth  from  a  Principle  of  true  Holi- 
.nefs,  and-fo  belongeth  to  our  San6tification  ;  as  I  fliall  hereafter ihew. 

5.  We  ought  carefully  to  diftinguifti  betwixt  the  ASts  materially 
confjdered,  in  which  the  Condition  of  the  new  Covenant  does  confift, 
and  the  Rectitude  of  the  fame  Acts,  and  tlie  Manner  in  which  they 

muft 


58  Grace  defended.         \ 


Part    T. 
Chap. III. 


muft  be  performed.  In  this  Chapter  I  only  confider  what  A<Sls  are 
required  :  What  is  required  in  Order  to  their  Reditude  will  be  coi>- 
fiJer'd  in  the  fecond  Part  of  this  Eflay. 

6.  Again,  we  muft  diftinguifh  betwixt  what  is  required  in  the 
Condition  under  Confideration,  with  Relation  to  the  general  and  fpe- 
cial  Nature  of  it,  /.  e.  in  what  Adts  it  confifts,  and  how  thefe  muft 
be  performed  ;  and  what  is  required  with  Refpeft  to  the  Prolonga- 
tion or  Continuance  of  what  is  required  :  For  a  Man  may  begin,  and 
for  a  Time  do  what,  as  a  Condition,  is  required  of  him,  in  order  X.0 
his  having  a  Benefit  which  is  conditionally  promifed  to  him  ;  and  yet 
by  his  Failure  fall  flaort  of  the  Good,  which,  in  this  Way,  he  is  a 
Candidate  for.  Thus  our  firft  Parents  either  did  or  might  have,  for 
a  Time,  continued  their  Obedience  to  the  Law  of  Works  ;  and  yet, 
for  want  of  Continuar.ee  therein,  they  fell  fhort  of  Life  andHappinefs, 
and  fo  ruined  themfelvcs  and  all  their  Pofterity. 

And  thus  I  will  alfo  fhew,  that  the  Cafe  may  be,  with  Refped 
to  Perfons  that  are  in  a  State  of  Probation,  in  order  to  their  obtain- 
ing the  faving  Benefits  of  the  new  Covenant :  And  yet,  I  am  far 
from  holding  a  PoiTibility  of  falling  from  Grace,  in  the  Senfe  in  which 
Arminiam  and  others  plead  for  it,  vi%.  that  regenerate  and  juftified 
Perfons  may  fall  away,  and  finally  perifh.  Yet  it  is  true,  that  Per- 
fojis  may  be  engaged  in  fucb  a  Courfe  that  they  ftiould  certainly  be 
faved,  did  not  their  Apoftacy  prevent  it,  as  I  fhall  hereafter  make  evi- 
dent from  ^z^y^,   18.  24.  Maith,^\,  13.  and  olher  Places. 

7.  It  is  neceiTary  that  I  here  further  obferve,  that  the  Condition 
of  the  Covenant  required,  in  order  to  the  Salvation  of  fmful  A4en, 
differs  greatly  from  that  which  was  required  in  theCovenant  of  Works, 
in  order  to  Men's  obtaining  Life. 

If  I  mention  thr-ee  remarkable  Differences  betwixt  thefe  it  will  be 
fufficient. 

I.  They  differ  in  Refpe<5l  of  the  Nature  of  the  Thing  required  : 
For  in  the  Covenant  of  Works,  the  Condition  required  was  perfe«5l 
Obedience,  without  any  Failure,  as  to  the  Matter  or  Adanner  of  its 
Performance,  as  appears  GaL  3.  10.  But  in  the  Covenant  of  Grace, 
.the  Condition  required  is  Faith,  Repentance,  a  feeking  to  God  for 
Mercy,  a  coming  to  Chrift  for  Life,  Isc,  as  will  hereafter  be  more 
fully  declared. 

\\  -1,  Thefe   Conditions  differ  greatly  in   Refpe£l  of  the  immediafcc 
End.  of  their  being  required  :  For,   according  to  the  End  of  that  re- 
quired 


chap.iil  }  Grace  defended.  39 

quired  in  the  Covenant  of  Works,  it  was  to  be  the  very  Righteouf- 
nefs,  in  the  Performance  of  which.  Men  were  to  ftand  righteous  be- 
fore God,  and  obtain  a  Title  to  eternal  Life  :  But  that  required  in 
the  netu  Covmarit  is  not,  according  to  the  Tenor  of  it,  to  be  our 
juftifying  Righteoufnefs,  or  that  by  which  we  fhould  have  a  Right 
unto  eternal  Life,  but  is  required  of  Sinners  in  order  to  their  having 
an  Intereft  in  the  perfeft  Righteoufnefs  of  Another,  for  their  Juftifi- 
cation  in  God's  Sight  ;  even  the  Righteoufnefs  of  Jefus  Chrift,  which 
\s  unto  and  upon  all  the?n  that  helieve^  Rom.  3.  22.  Such  therefore  as 
believe  are  in  Scripture  faid  to  believe  unto  Righteoufnefs ^  i.  c.  unto 
the  obtaining  of  it  ^  their  Faith  not  being  the  Righteoufnefs  it  felf,  that 
in  which  their  juftifying  Righteoufnefs  does  confift.  Read  and  compare 
Rom.  10.  10.  with  Rs7n.  4.  5,  and  ver.  22.  The  Particle  tranflated 
in.,  in  the  two  Texts  laft  referred  to,  being  the  fame  which  is  tranfla- 
ted/^,  in  Rom.  10.  10.  P'aith  therefore,  which  is  unto  Righteouf- 
nefs, is  only  fo  far  accepted  of  God,  as  that  by  it  we  obtain  an  Latere!!: 
in  the  Righteoufnefs  of  Chrift. 

3.  And  from  the  Differences  already  mentioned,  it  followeth 
thirdly^  That  the  Condition  req^iired  in  the  Covenant  of  Grace  is,  in 
a  Senfe,  a  gracious  Condition,  in  which  that  required  in  the  Covenant 
of  Works  was  not.  That  required  in  the  Covenant  of  Grace  is  fuch 
as  may  be  performed  by  Sinners.  That  of  the  Covenant  of  Works  was 
not  fo  ;  but  compatible  only  to  the  State  of  Alankind,  zvhile  in  Innc 
cency.  That  of  the  Covenant  of  Grace  is  required  that  fo  v^e  may 
become  righteous ;  but  that  of  the  Covenant  of  Works  was  required 
that  fo  Men  might  remain  righteous,  as  they  then  acSlually  were.  In 
a  Word,  that  now  required  is  the  Condition  of  a  mofi:  gracious  and 
merciful  Covenant.  That  of  the  Covenant  of  Works  was  fuch  as 
that  Men,  in  the  Performance  of  it,  might  obtain  Life  by  their  ov/n 
perfect  Obedience. 

Thus  it  appears,  that  the  Conditon  of  the  Covenant  of  Grace  is  of 
another  Kind  than  that  of  the  Covenant  of  Work?.  But  it  does 
not  by  any  Means  appear,  that  what  is  in  the  Covenant  of  Grace  re- 
quired of  Men,  in  order  to  their  Salvation,  is  no  Condition  at  all  j 
nor  ought  that  to  be  granted. 


C  H  A  ?. 


40  Grace  defended.  | 


Part    I. 
Chap.IV. 


i)ir,75Jff-oT 


the   Pro- 
now,  in  the 


C  H  A  P.     IV. 

Shewing^  That  there  is  anOffer  or  coiidit tonal 
Promife  of  Salvation  made  to  Si72ners  in 
the  G  of  pel. 

6i(36SG5f:CDt?#AviNG  hitherto  endeavoured  to  explain 
'M'.  r?»'  j^^  •&  portion  under  Confideration  ;  I  come  n< 
W^^^^W  fourth  and  laft  Place,  to  fay  fomething  for  the  Con- 
'^§^'^i|  ^  H^'^S^  firmation  of  the  Truth  afferted,  -j/z.  that  it  is  in- 
oM^^I'-^^^Sj'  deed  a  Truth,  that  God  does  offer  Salvation  to 
'&&&i%>^  ^^"^"^  ^^"  ^"  ^^  Gofpel  J  or  that  he  does  condi- 
•^  •»•  -is-  -.-J-  i;*-    tionally  promife  to  beftow  eternal  Life  on  them. 

But  before  I  enter  on  the  Proof  of  this  moft  comfortable  Affertion, 
it  is  very  neceffary  that  one  Thing,  very  evidently  fuppofed  and  im- 
plied in  it,  be  a  little  explained  and  cleared  up,  without  the  doing  of 
which  the  main  Affertion  here  maintained  cannot  be  very  advantage- 
oufly  and  clearly  fupported. 

Now  that  which  I  here  intend  is  this,  That  Mankind  have,  fmce 
their  Fall  into  a  State  of  Sin  and  Death,  had  fo  much  done  for  them, 
in  order  to  their  Recovery  out  of  that  miferable  Eftate,  as  thereby  to 
be  put  into  a  State  of  Salvability  :  For  otherwife  there  would  be  no 
Room  for  an  Offer  of  Salvation  to  be  made  to  them.  Now  Man- 
Jcind,  fmce  their  Apoftacy,  may  be  conceived  to  be  in  a  falvable 
Condition  in  two  Refpe6ls,  or  on  a  two-fold  Account,  (i)  In  Re- 
fpe<a:  of  the  Sufficiency  of  God  to  find  out  and  provide  a  Way  for 
their  Salvation,  whatever  feeming  Difficulties,  in  Refped  of  the 
Threatning  denounced  againft  Sinners,  and  of  his  own  Truth  and 
Juftiee,  feemed  to  lie  againft  it  ;  yet  this  notwithftanding,  I  fay,  the 
Wifdom,  Goodnefs,  and  Power  of  God  was  fuch,  that  it  was,  in  that 
Refpedl,  poffible  for  him  to  find  out  and  provide  a  Way,  in  which 
fuch  Sinners  as  Mankind  were,  might  be  eternally  flived.  But  this  is 
npt  what  I  principally  here  intend.  Wherefore,  (2)  Mankind  may 
be  faid  to  be  in  a  falvable  State,  in  Refpedt  of  a  Price  already  paid, 
or  undertaken  to  be  paid,  for  their  Redemption.  I  lay,  either  paid 
or  imderKiken  to  be  paid,  becaufe  this  was  the  fame  Thing  in  Refpe<£l 

of 


chap.iv'.  }  Grace  defended.  41 

of  the  Efficacy  of  the  Atonement  I  intend.  It  W2S  as  available,  in 
RefpecSt  of  all  the  faving  Ends  of  it,  before  it  was  adually  paid,  as  it 
was  aTrervvards  ;  and  on  this  Account  our  Saviour  is  call'd  the  La?nb 
flaw  from  the  Foundation  of  the  IFor Id.  It  is  in  RefpciSt  of  this  Price 
of  Redemption,  that  I  here  affirm  Mankind  to  be  in  a  falvable  Eftate. 
They  are  fo  now,  in  Refped:  of  a  Price  already  paid  for  them,  in 
order  to  their  eternal  Happinefs.  And  this  I  fuppofe  to  be  a  Truth, 
with  Refpedt  to  all  Mankind  without  Exception  :  So  that  tho'  there 
are  many  who  never  will  be  faved,  yet  the  Reafon  of  this  is  not, 
becaufe  there  is  not  a  fufficient  Price  paid  for  their  Redemption,  nor 
bccaufe  this  is  not  a  Remedy  applicable  to  them,  according  to  the 
Tenor  of  the  new  Covenant,  but  for  other  Reafons  hereafter  to  be 
mentioned. 

This  State  of  Salvability,  which  Mankind  are  by  me  fuppofed  to 
be  in,  has  its  Rife  and  Foundation,  as  I  have  faid,  in  the  Price  of 
Redemption  paid  for  them,  by  their  grant  Saviour  ;  and  that  this  was 
of  fufficient  Value  to  fave  the  whole  World  I  here  take  for  granted. 
That  it  was  a  Price  laid  down  for  all,  without  Exception  ;  and, 
according  to  the  Tenor  of  the  new  Covenant,  applicable  to  any  one, 
and  to  every  one  of  the  fmful  Children  of  Men,  I  fuppofe  to  be  a 
Truth  clearly  revealed  in  the  Word  of  God  ;  and  that  the  Reafon 
why  it  is  not  fo  generally  belie\'ed  (o  to  be,  is  not  becaufj  it  is  not 
fufficiently  aflerted  in  Scripture,  but  becaufe  many  have,  without 
fufficient  Grounds,  fuppofed  that  a  Belief  of  this  cannot  be  reconciled 
to  fome  other  Articles  of  Faith,  which  they  think  clearly  and  fully 
revealed  :  But   this  I  fhall  have  Occafion  hereafter  to  confider. 

At  prefent  I  will  (hew,  what  is  in  Scripture  affirmed,  with  P^efpeft 
to  the  Extent  of  Chrift's  Death,  with  Relation  to  the  End  and  Ob- 
ject of  it.  And  here,  not  to  infifi:  on  what  is  faid  about  his  mediato- 
rial Righteoufnefs,  in  Ronu  Chap.  5.  betwixt  the  12th  and  the  19th 
Verfcs,  where  his  Pvighteoufnefs  is  oppofed  to  the  Sin  of  the  firft 
Adajti^  as  a  fufficient  Remedy  againft  the  Mifchlefs  and  Miferies 
brought  on  Mankind  by  it  ;  I  fhall  only  recite  fome  of  thofe  PafTagcs 
of  Scripture,  wherein  the  Univerlality  of  Chrift's  Death,  as  it  refpcds 
the  Perfons  for  whom  he  died^  feems  to  be  plainly  and  fully  afTerted. 
Thus  we  are  told,  that  God  fo  loved  the  Worlds  that  he  gave  hh  only 
begotten  Scn^  that  luhofoever  believeth  in  him,f})ould  not  fHrifJ?^  hit  have 
everlafling  Life.,  John  3.  16.  That  he  is  the  Propitiation  for  cur  Sins  : 
And  not  for  our"*  s  only.,  but  for  the  Sins  of  the  whole  IVorld^  i  John  2.  2, 
T\a\.he  tajled  Death  for  every  Man^  Heb.   2.9.   TXr^xKhe  gave  himfclf 

O  a 


42  Grace  /kfemiech  \ 


Part     L 
Chap. IV. 


a  Ranjcmfor  ally  i  Tim.  '2.  6."  That  he  died  for  all^  2  Cor.  ^.  ij., 
15.  And  that  he  is  the  Saviour  of  all  Men ^  efpecially  ofthofcthat  believe. 
1  Tim.  4.   10. 

That  the  moft  obvious  Senfe  of  thefe  Texts  of  Scripture,  is,  That 
Jc fas  Chrift  died  for  all  Men  Vv'ithout  Exception,  I  think  very  evi- 
clcnt.  Nor  is  it  at  our  Liberty  to  recede  from  this,  without  feme 
urgent  NecelBty  compelling  us  to  it,  which  I  fuppofe  can  never  be 
fhown  ;  but  inilcad  thereof,  I  will  fhew  a  NeceiTity  of  taking  of  iheni 
^n,jthe  full  Latitude  in  which  they  are  exprefs'd.  I  do  not  therefore 
"vy^on^er,  that  there  have  been  a  great  many  eminent  Divines,  in  the 
'Englifij  Nation,  who  have  been  far, from  being  Ar?nimam^  that  have 
plainly  and  fully  aiTertcd  Chrift's  dying  for  all,  as  I  could  eafily  ma- 
iiifelf,  did  I  rely  on  humane  Authorities,  as  I  do  not. 

Yet  r  fliall  mention  one  Inftance  of  this,  not  {o  much  on  the  Ac- 
co)jnt  of  the  Authority  of  the  Man  (tho'  I  know  of  no  Man  whofe 
Autljoiity  would  go  farther  in  this  Cafe)  as  becaufe  I  think  he  fairly 
Hates  wherein  the  DiJSerencc  lies  betwixt  himfelf  and  fome  others, 
^.nd  particularly  betv/ixt  what  he  held  and'  I  now  hold,  and  confe- 
quently  wherein  the'  Crifis  of  this  Coiltrovcrly  does,  in  my  Appre- 
henfion,  lie. 

'  ./The  Perfon  I  intend  is  the -learned  Dr.  fTzviffe  :  And  the  Book- from 
Wnich -I  lirall  take  foilie,  Pailages,.  is  entitled.  The  Riches  df  God's 
'Lcyetoihef^lJelsofMcrcyy  he.  Part  i.  Page  5.  "  We  are  often 
<"«  dem.anded,y«///j  he^  whether  every  one  that  heareth  the  Gofpel  be 
*'  not  bound  to  believe  that  Chrlft  djcd  for  him  ?  Now  I  fiw  this 
*'  Phrafe,  Chrijl  died  fir  me^  includes  many  Things,  as  the  Benefits 
*'  which  arife  unto  me  by  the  Death  of  Chrift,  may  be  conceived  to 
"  be  many.  But  let  thefe  Benefits  be  diftinguifhed,  and  we  fliall 
''  readily  anfwer  to  the  Queftion  made,  and  that  perhaps  differently, 
>'  as  namely,  affirmatively  to  fome,  negatively  to  others;  as  thus, 
"  Do  you  fpcak  of  Chrift's  dying  for  me,  that  is,  for  the  Pardon  of 
^'  my  Sins,  and  for  the  Salvation  of  my  Soul,  I  anfwer  affirmatively 
<'  and  fay,  I  am  bound  to  believe  that  Chrilt  died  for  the  procuring 
"^'  of  thefe  Benefits  unto  me,  in  fuch  Manner  as  God  hath  ordained  ; 
"  to  wit,  not  abfolutely  but  conditionally,  to  wit,  in  Cafe  I  do  be- 
"  lieve  and  repent.  For  God  hath  not  otherwife  ordained,  that  I 
"  fhould  reap  the  Benefits  of  Pardon  and  Salvation,  by  virtue  oi* 
\<  Chrift's  Death  and  Paffion,  unlefs  I  believe  in  him  and  repent  '' 

In 
i 


chaI.w.  \  Grace  defended,  4^- 

In  aitother  Phc-e,  this  learned  Au'dior*  afTcrting  thc.Dcatli  of  Chfiif; 
in.  the  iatne  L^ititiide;  arni'^  Extetit^  AiklV,    (Page  ,154)'  "  'Tp  die'.  f(^r' 
"   us,  or  for  all,  is  to  die  for  our,  Benefit,  or  for  the  Benefit'  of  alf: 
"  Now  the fc  Benefits  are  of  a  different  Nature,   whereof  fomc  arc 
'<   bcitowed  upon    Man    only  conditionally   (tho/   for  Chrifl's  Sake) 
*•«  and  they  afe  the  Pardon  of  Sin  and  the  Salvation  of  the  Soul,  and 
''   thefe  Cjod  dotli  confer  only  upon  the  Condition  of  Faitli  and  Re-' 
"  pentance.     Now  I  ant  ready  to  profefs  and  that,  I  fuppofe,   as  out 
"  of  the  Mouth  of  all  our  Divines,  That  every  one  who  hears  the 
''  Gofpel,   (without  Diftin£tion    between  Ele(5l  and   Reprobate)   is 
''  bound  to    believe  that  Chrifl  died    for  him,  fo  far  as   to  procure 
"  both  the  Pardon  of  his  Sins  and  the  Salvation  of  his  Soul,  in  Cafe 
"  he   believes  and   repents.   "     In  another  Place  he  faith.  That  as. 
"   Peter  could  not  have    been  faved,  unlefs  he  had   believed  and   re- 
"  pented  ;  {o  Judas  might  have  been  {lived,  if  he  had  done  fo.    " 
And  the  Do6lor   referring  to  that  Text,   John  3.    16.  faith    on  it. 
That  "  it  gives  a  f-iir  Light  of  Expofition  to  thofe  Places  whereQirift 
"   is  faid  to  have  died  for   the  Sins  of  the  World,   yea,  of  the  v;holc 
"  World,  to  wit,  in  this  Manner,  That  whofocver  belieyeth  in  him," 
"  fhould  not  perifh,  but  have  everlaftins;  Life.  ",        '•   "■'-'-"' 

i-  '  O  ,  '       •   "  '  f :  '  f  T;  ».■>>• 

Thus  far  I  have  Dr.  Tzvijfe  (u\\y  Wi&x  lix^in'^^dXA  ^(^Qxt^  viz 
That  Chrilt  died  for  all  Men,  fo  far  forth  as  to  purchafe  Life  and 
Salvation  for  them,  in  Cafe  they  believe  in  him,  and  repent  of  theii-' 
Sins.  He  did  this  for  the  whole  World,  and  hot  for  the  Elecft  only":- 
So  there  is  no  Man  but  what  may  be  fwed  on  the  Terms" ;Qf;tlie[ 
new  Covenant,  even  Judas  was^npt  excepted  or  excli;ded.''7'V  '  .  ,,"^'■ 
But  here  I  muft  add  a  Word,  left  this  fhould'Be  mifLincrerflooct.' 
The  Meaning  of  this  Aflcrtion  is  not,  that  it  is  a  Truth,  that  Jefus" 
Chrift  died  for  all  Men,  if  it  fhall  eventually  come  to  pafs  that  all. 
Men  believe  in  him,  but  that  otherv^ife  this  AlTertion  is  falfe.  It  is' 
ev^n  now  a  Truth,  that  Chrift  died  for  all  Men,  or  otherwjle  that  he'^ 
did  not  die  for  all  Men.  l>iis  cahhot:  be  rnade' either  truc.or'ialfe, 
by  Men's  future  Carriages.  The  Meaning  therefore' of  the.  AfTertion 
maintained,  is,  that  Jefus  Chrift  has  really  fo'died  for  all  Men,  as  to 
purchafe  this  Advantage  for  them,  that  they  iliall  be  laved,  if  they 
will  believe  and  repent. 

It  is  not  fuppofed  in  what  is  here  maintained,  tiiat  Jefus  Chrift  died, 
equally,  or  in  the  fame  Serife",  for  .all  ^.lankindj-'Elea  and  Non-Efecl;..^ 
The  ])ifterence  here  is  wide,  and  may,  I  thinlc,  be  heft  conceived  of,' 
by  adue  Confideration  of  the  Relation  of  Chrift's  IDcath  to- thc.tw*^ 
Covenants,  to  which  it  has -a  Reference  :  I  mian  that  of  Redemption 

G  2  betwixt 


44         Grace  defended.  \  chap.iv! 

betwixt  the  glorious  Pcifonsoftbe  holy  Trinity,  and  that  of  Grace 
(as  it  is  commonly  called)  which  God  has  been  pleafed  to  propofe  to 
Mankind  fmce  the  Fall. 

If  we  confider  the  Death  of  Chrifl,   with  Relation  to  the  Covenant 
of  Redemption,  or  Terms  agreed  on  betwixt  the  Son  of  God  on   the 
one  Part,  (as  I  conceive)    and  the  Father  and  the  holy  Spirit,   on  the 
other,  tho'  the   Father  be  more  exprefly  mentioned  in  Scripture,  as 
concerned  in  this  Covenant,  than  the  holy  Spirit :  If,  I  fa}',  we  conii- 
der  the  Death  of  Chrifl,  with  Relation   to  this  Covenant,  the  Son  of 
God  did,  by  his  Death  and  mediatorial  Righteoufnefs,  obtain  for  the 
Ele6lofGod,   or  all  thofe  whom  in  Scripture  the   Father  is  faid    to 
have  given  him,  a  perfedt  and  compleat  Salvation  in  all  the  Parts  and 
Branches  of  it,  the  principal  of  which  are  enumerated  in  Rom,  8.  29. 
viz.    Effe6lual  Callings  'Jujlificatwi  and  GlorificaUon  :  For  in  the  Co- 
venant here  intended,  Sinners  thcmfelves  are  not  a  Party  ;  and  there- 
fore the  Conditions  to  be  performed  lie  not  on  them,  but  on  the  Me- 
diator, who  undertook  for  them,  and   fulfilled   the  Terms  required  of 
him,  in   order  to  the  Salvation  of  thofe  who  were  ordained  to  Life. 
None  of  thefe,  therefore,  ever  mifcarry,  as  might  be  plainly  (hewed 
from  Scripture,  were   it  my  prefent  Bufinefs.     Such  as  pleafe  may 
read  and  compare  Ija'i.  53.  10,   11,   12.   John  6.  38,  39,  40.   Rom. 
9.  29.  A£ls  23.  48.    John^,  37.  and  Chap.  10.  27,  28,  29.  Hence 
the   Adis  of  Chrift's  Mediation  are  fpoken  of,  as   having  a  peculiar 
Reference  to  thefe,  in  many  Places  of  Scripture,   as  in  John  I'j.  ver. 
6,  8,  and  19,  20.  and  Chap.  10.  15.      But  fuch  Places  are  not  to 
be  underftood  as  if  Chrift  died  for  the  ElecSl  only  ;   for  befides   his  ab- 
folutely  mentioning  the  Salvation  of  all  thefe,   he  was,   according  to 
the  Covenant  of  Redemption  which  he  entred  into,  to  bring  the  Relt 
into  a  State  of  Salvability,  that  fo  God  might  be  juft  in  jultifying  any 
of  them  on  the  Terms  of  another  Covenant,  (that  of  Grace  I  intend) 
•which  was  to  be  propofed  to  Sinners  themfelves,  is   plainly   appears, 
in  Rom.  3.  25,  26.  with  which  that  well  agreeth,  Heb.  9.  22.    And 
upon  Chrift's  doing  this  are  grounded  all   the  Offers  of  fpecial  Mercy 
made  to  Sinners  in  the  Covenant  of  Grace,  fuch  as  are  implied  in 
John  3.  16.  Acls  10.  43.  Mark    16.    15,  16.  and  A^s  16.   30,   31. 
And   tho'    Chrift   has  by  his   Obedience   and  Death,   purchafed    the 
Whole  of  the  Salvation  of  all  thb  Ele6t,  fo    that  the  fame   is  juftly 
due  to  him  ;  yet  they  cannot  come  to  the  Enjoyment  of  this  Salva- 
tion, *till  they  come  up  to  the  Terms   of  the  Gofpel,  wherein  it  is 
conditionally  offered   to  them.       How   God    deals  with  thofe    unto 
•whom  Gofpel  Terms  are   not  offered,   I  am   not  here  confidering  : 
But  this  I  will  venture  to  fay,  that  I  conceive  them  to  be  in  a  falvable 

State, 


chIp.iv.  \  Grace  defended.  45 

State,  fo  that  if  they  are  not  favcJ,  It  is  not  bccaufe  Juflice  will  not 
allow  of  it.  And  I  doubt  not  but  that  Jefus  Chrlft  was  to  bring 
the  whole  World  into  fuch  a  State  as  this,  and  not  tiie  Ele£t  only. 
And  now  let  us  coniiJer  the  Death  of  Chrifl:,  as  it  has  a  Relatiiiii 
to  the  Covenant  of  Grace,  propofcd  to  Sinners  themfelvcs.  Now 
as  Chriit's  Death  relates  to  this  Covenant,  no  Man  can  plead  a  Right 
to  the  Benefits  procured  by  it,  'till  he  believes  in  him  that  died  for 
him  ;  nor  can  he  be  put  in  Pofleflion  of  the  fpecial  Benefits  offered 
in  this  Covenant,  except  he  performs  the  Conditions  of  it.  In  this 
Refpecl  Peter  and  Judas,  Eleft  and  Non-Eled^,  are  on  a  Level.  He 
that  believeth  fhall  be  faved  ;  he  that  believeth  not  fliall  be  damned. 
As  the  mediatorial  Righteoufnefs  of  Chrill  is  fufHcient  for  the  Salva- 
tion of  the  whole  World,  fo  it  is,  according  to  the  Tenor  of  the  nev/ 
Covenant,  a  Remedy  applicable  to  any  Perfon,  on  the  Terms  therein 
pro.'ofed  ;  fo  that  it  is  not  contrary  to  the  Juflice  of  God,  effectually 
to  call,  juftify,  and  glorify  any  Perfon  whatfoever.  If  this  is  not  done 
for  all,  it  is  not  becaufe  there  is  not  a  fufficient  Remedy  provided,  but 
for  fuch  other  Reafons  as  are  o-iven  in  God's  Word. 

D 

But  now  let  us  confider  the  Doctor's  Antithefis,  in  the  Place  abovo 
quoted,  Page  5.  "  If,  faith  he,  the  Qucflion  be  made.  Whether 
"  I  am  bound  to  believe  that  Chrifl  died  for  me,  to  procure  Faith 
"  and  Repentance  for  me,  I  do  not  fay,  that  I  am  bound,  or  that 
*'  every  Man  is  bound  to  believe  this.  "  And  a  little  below  he  fdth, 
'■'  I  fee  a  Reafon  manifefling  that  Chrifl  merited  not  this  for  all,  no 
"  not  for  all,  and  every  one  that  hears  the  Gofpel.  For  if  he  had, 
''  ih'jn  he  had  merited  it  for  them  abfolutely,  or  conditionally,  not 
"  abfolutely,  for  then  all,  and  every  one  fliould  believe  de  fa5l0y 
"  which  is  untrue  ;  for  the  Apoflle  faith,  (2  Thef.  3.)  Fides  mn  ejl 
^^^omnium\  nor  conditionally,  for  what  Condition,  1  pray,  can  be 
"  dcvifed,  upon  the  Performance  whereof,  God,  for  Chrifl's  Sake, 
"  fhould  give  us  Faith  and  Repentance.  "  To  this  Demand  I  fhall 
hereafter  anfv.'er. 

'Fhus,  according  to  Dr.  Tivijfe,  tho'  the  Pardon  of  Men's  Sins  and 
tlie  Salvation  of  their  Souls  were  conditionally  purchafed  for  them  by 
Jefus  Chrill,  viz.  on  the  Condition  of  Faith  and  Repentance,  and 
this  for  all,  without  Exception  ;  yet  thefe  Conditions  were,  by  Jefus 
Chrifl,  purchafed  only  for  the  EkcSl,  and  are  not  offered  unto  Sinners, 
on  anv  Condition  whatfoever. 

The  litter  Part  of  what  he  held  I  fhall  h^^eafter  confider.  T\\:X 
Chrifl  died  to  obtain  Salvation  for  all  Men,  on  the  Terms  of  the  new 
Govenantj  I  now  take  for  granted,  at  lealr  fuppc>fe  it  to  be  a  Truth  : 

And 


46  Grace  defended.  j  chap.iv.* 

And  all  thofe  for  whom  Chrlft  thus  died,  I  hold  to  be  in  a  falvable 
Eftate  i  otiiervvirc,  how  are  they  beholden  to  Chrift  for  thus. dying, for 
them  t 

And  I  would  fain  be  plainly  ihewed  liow  the  Gofpcl  can  be  preached 
to  any  Sinner  for  whom  Chrift  thus  died  not  i  Or  on  what  Foundation 
any  Sinner  can  have  Salvation  offered  to  liim,  for  whom  it  hath  never 
been  io  much  as  conditionally  obtained  by  Jefus  Chrift,  in  the  Senfe 
allowed  by  Dr.  Twijfe^  as  above  ?  May  a  Sini-icr  be  faved  withtnit 
having  any  Price  of  Redemption  paid  for  him,  in  Cafe  he  believes  ? 
Or  does  this  ft  ill  remain  to  be  done  for  him,  if  he  fhould  believe  in 
Chrift:  ?  Or  may  Salvation  be  fitly  offered  to  him  for  whom  Chrift 
died  not,  on  Condition  of  his  believing,  tho'  it  could  not  be  given 
to  him  fhould  he  believe  ?  Seeing  God  knows  that  it  is  r^ot  in  his 
Power  to  believe,  having  no  Objecl  fet  before  him,  on  which  his 
Faith  may  be  fixed,  or  any  Eye  to  look  to  him,  if  there  were,  as  is 
required  in  Ifai.  45.  22.  I  may  very  ferioullv  fay,  I  know  of  no 
Kindnefs  that  can  be  fliown  in  fuch  an  Offer,  /.  e.\n  Offer  of  Sal- 
vation made  to  Sinners  that  are  not  in  a  falvable  State. 

But  Chrift  having  died  for  ail  Men,  to  purchafc  Salvation  for  them, 
on  the  Terms  exprefled  in  a  moft  gracious  Covenant,  well  ardercd  m 
all  Things  and  Jure  ^  there  is  then  a  Foundation  laid  for  a  Treaty  of 
Peace  and  Reconciliation  with  finful  Men,  on  the  Account  of  a  Price 
of  Redemption  paid  by  Jefus  Chrift,  as  in  Rom.  3.  24,  25,  26. 
where  the  A'poftle  having  aftirmed,  that  all  have  finned  and  come  fioorV 
cf  the  Glory  of  God ^  he  adds,  that  ive  are  juflified  freely  by  his  Grace ^ 
ihrd'  the  Rede?npiion  that  is  in  Jefus  Chriji  :  U' horn  God  hath  fet  forth 
to  be  a  Propitiation  thro'  Faith  in  his  Bloody  to  declare  his  Righteoufnefi 
for  the  Remiffion  of  Sins  that  arepajl^  thro*  the  Forbearance  of  God  ;'^t& 
declare,  I  fay,  at  this  Time,  his  Righteoufnefs,  that  God  might  be  jiijh 
^ndthe  fujliferofkimtioat  belieueth  in  Jefus.  In  which  Words  v/e 
are  affurecl,  That'Tt  would  not  have  ftood  with  the  Juftice  of  God. 
to  have  juftified  a  Sinner,  tho' a  Believer,  had  not  Chrift  been  fet 
forth,  as  in  the  'Words  exprefled.  And  it  will  no  more  confift  with 
the  Juftice  of  God  to  offer  Salvation  to  a  Sinner  for  whom  Chrift 
died  not,  than  a6lually  to  fave  him  without  Chrift's  dying  for  him. 
And  Saivatioh  might  have  been  as  well  offtjir.ed  to  the  whole  World, 
if  Chrift  liad  not  died' at  all,  as  to  any  one  Sinner  for  whom  he  died 
not. 


h 


chap.iv?  }  Grace  defended.  47 

How  there  has  been  a  Foundation  laid  for  the  Salvation  of  fmful 
Men,  or  Way  made  for  it,  {(^  that  it  may  be  done  without  any  In- 
jury to  the  Jufticc  of  God,  or  any  other  of  his  Attributes,  yea,  with 
great  Honour  to  them  all,  has  been  new  fufficiently  declared.  And 
the  Reafon  why  the  Gofpel  is  not  preached,  and  Salvation  ciFered  to 
all  Mankind,  is  not  becaufe  all  are  not  In  a  falvable  State,  or  bccaufe 
there  Is  not  a  Foundation  laid  in  the  Mediation  of  Chrift  f(  r  tlie  Sal- 
vation of  any  Perfon  or  People  In  the  World  :  So  that  there  is  no  Sin- 
ner that  has  not  committed  the  unpardonable  Sin,  who  may  not  be 
invited  to  believe  in  the  Son  of  God,  and  promifcd,  that  fo  doing, 
he  fhall  be  faved. 

But  before  I  prove,  that  Salvation  Is  offered  to  Sinners  In  the  Gof- 
pel, there  are  three  Things  neceffary  to  be  obferved  to  clear  up, my 
Way  to  what  Is  dcfigned-  and  they  arc  thefc  here   following. 

I.  The  Promlfcs  of  Salvation  made  \\\  the  Word  of  God,  to  fuch 
as  are  already  in  a  regenerate  and  juftificd  State,  are  nor  conditional, 
but  abfolute.  God  docs  not  In  his  Word  {ivj  to  any  regenerate  and 
juftlfied  Perfon,  that  If  he  {hall  or  will  believe  and  repent,  he  dial  1 
be  juflified  and  faved.  There  is  no  Reafon  or  Occafion  for  God 
fo  to  lay  to  thofc  who  have  already  believed  and  are  pafTed  from 
Death  to  Life,  and  fo  are  fecured  from  ever  coming  into  Condem- 
nation, as  In  J,ohn  5.  24.  Ro7n.  8.  i.  But  they  are  poor  unregene- 
rate,  unjuftified  Sinners  that  have,  In  tlie  Gofpel,  a  conditional  Oi?er 
of  Salvation  made  to  them.  Thefe  are  there  told,  that  tho'  they  are 
at  prefent  In  a'State  of  Sm  and  Death,  yet  if  they  will  believe  in  the 
Sen  of  Gody  they  fiall  have  Life  through  his  Na?ne^  as  in  John  10,  31. 
but  that  otherv/ife,  they  flvall  die  in  their  Sins,   John  8.  24. 

Indeed  there  is  another  Senfe,  in  u'hich  it  may  be,  and  is,  In 
Scripture,  IJiid  to  Perfons  already  in  a  State  of  Salvation,  it  being  yet 
unknown  to  themfelves  arid  others  that  they  are  fo,  viz;  ''  fuppbiiiVg; 
*'  ye  are  now  true  Believers,  and  In  a  regenerate  State,  ye  fhali  be 
"  certainly  faved  for  ever  :  As  ye  be  already  in  a  State  of  Salvation, 
"  fo  God  will  certainly  fave  you  for  the  future,  perfecting  in  you 
««  all  that  does  concern  you.  "  He  that  has  begun  a  good  JVcrk  in 
you  will  perfeSf  it  to  ih.^  Day  ofChrift^  as  In  PhiL  1.6.  i  Pet.  i.  3, 
4,  5^  Hereto  agreeth  that  of  our  Saviom,  John  11.  26.  (as  v/ell  as 
John  5.  24,  before  mentioned)  lie  that  livclb  and  helieveth  in  me  ft:  all 
v.lver  die.  '  The  Faith  Intended  In  fuch  Places  of  Scripture  as  thefe, 
is  not  a  Condition  on  v.'hich  Salvation  Is  ofl^'ered,  which  they  already 
have,  but  the  Qi^ialification  by  which  Perfons  may  be  known  to  be 
!!\  a  j-iRificd  State  ;  and  this  Kind  of  Faith  is  infufed  in  our  Regene- 


48  Grace  defended.  \  chIp.iv! 

ration,  as  fhall  be  hereafter  fhown.  Of  this  Kind  of  Faith  that  Text 
is  to  be  underftood,  Johi  5.  24.  The  fame  Kind  of  Faith  is  alfo 
intended,    i  Jolm  i.  i. 

2.  I  muft  here  alfo  obferve.  That  whenever  any  fpiritual  Benefit 
or  good  Thing  is  conditionally  promifed  in  Scripture,  which  is  never 
beftowed  on  any  but  fuch  as  are  eternally  faved,  under  the  Name  of 
that  good  Thing,  the  whole  of  Man's  Salvation  is  always  compre- 
hended or  comprifed.  Salvation  is  a  complex  Subje6l  including  feve- 
ral  Things  in  it,  all  which  are  firmly  connetSled  or  knit  together, 
{q  as  never  to  be  feparated  in  any  Perfon  that  is  faved.  As  thofe 
who  are  not  faved  have  none  of  them,  fo  thofe  that  are  faved  have 
them  all  :  Therefore  all  of  them  are  fpoken  of  as  Things  accompanying 
^ahation^  Heb.  6.  9.  Hence  it  comes  to  pafs,  that  if  but  one  or  two 
of  thefe  Things  are  mentioned,  in  any  Promife  of  God,  they  are  all 
necefTarily  intended  and  comprifed  under  the  Name  of  that  Thing, 
or  thofe  Things  that  are  exprefly  named,  as  much  as  if  they  were  all 
enumerated.  There  is  no  Occafion  of  particularly  naming  of  them 
ail,  becaufe  they  forever  all  go  together,  and  he  that  fhall  have  one  of 
them  fhall  as  certainly  have  all  the  reft.  We  are  not  therefore  to 
think,  that  Salvation  is  conditionally  promifiid  in  the  Texts  only 
wherein  it  is  particularly  named:  A  Promife  of  Pardon  of  Sin,  of 
Juftification,  of  the  holy  Spirit,  of  fpiritual  Wifdom,  refpedively,  is 
as  truly  a  Promife  of  Salvation,  as  that,  Whofoever  helieveth  fnall  he 
faved.  So  v.'hen  Salvation  is  in  that  Word  promifed,  all  Things  which 
that  Term  comprehends,  as  above,  are  therein  promifed. 

3.  I  muft  here  further  obferve.  That  on  whatfoever  Condition  any 
fpiritual  Benefit  comprifed  in  Man's  Salvation^is  promifed,  under  that 
Termor  Condition,  the  whole  Condition  of  Man's  Salvation,  or  every 
Thing  required  as  aCondition  of  it,  is  necelTarily  comprifed  or  implied. 
TheReafon  of  this  is  very  plain.  If  aPerfon  be  required  to  do  oneThing, 
unto  which  feveral  others  are  infeparably  connecSled,  in  Refpe6t  of  the 
Nature  of  them, and  thcirRclation  andDepcndance  one  on  another,  all 
thofeThings  muft  needs  be  virtually  required  under  theName  of  that  one. 
Hence  whenever  God,  in  Scripture,  requires  either  Faith,  Repen- 
tance, Obedience,  Prayer,  or  Fear,  ^V.  he  requires  every  one  of 
thefe.  A  A4an  cannot  do  any  one  of  thefe  Things  without  doing 
them  all  \  therefore  God,  in  requiring  any  one  of  them,  does  vii-- 
tuallv  require  them  all  ;  and  if  he  annex  a  Promife  to  the  Performance 
of  this,  that,  or  the  other  of  them,  that  Promife  has  a  Relation  to 
them  all,  and  they  are  all  virtually  or   implicitly  comprifed  in  the 

Condition 


chap.iv:  \  ^rac^  defended.  49 

Condition  of  it.  Thus  if  Salvation  be  conditionally  promifed  to  Be- 
lieving, it  is  therein  conditionally  promifed  to  Repentance  alfo  ;  be- 
caufelihefe  Things  are  infeparable  in  the  Nature  of  them,  fo  that  ono 
of  them  cannot  be  without  the  other  ;  and  the  like  may  be  faid  con- 
cerning calling  on  God,  feeking  his  Face,  fearing  his  Name,  Iffc, 
We  therefore  find  in  Scripture,  that  Promifes  of  fpiritual  Blcflinf^s, 
or,  in  a  Word,  of  Salvation,  in  which  all  fuch  Blcffings  are  compre- 
hended, are  made  promifcuoufly  to  fuch  Anions  or  Duties  as  I  have 
juft  now  named  ;  but  by  no  Means  to  any  of  them  exclufively  of  thiC 
reO,  but  to  this  or  that  in  which  all  the  reft  are  implied,  as  bcino-  in- 
feparable from  it. 

And  it  is  the  more  neccflary  thus  to  conceive,  bccaufe  the  Thino-s 
by  God  required  of  Man,  are  of  fuch  a  mixt  Nature,  and  (if  I  may 
fo  fpeak)  fo  blended  together,  that  they  cannot  be  'ivWy  defcribcd  or 
conceived  of,  without  taking  into  the  Idea  of  them,  rcfpectivelv,  fc  mc- 
thing  belonging  to  the  reft.  As  to  inftancc,  we  have  a  Promife  that 
he  that  bclicveth  fhall  be  faved,  Mark  16.  16.  But  how  can  we  con- 
ceive of  this  p'aith  or  Believing,  as  wholly  excluding  Repentance, Obe- 
dience, and  Prayer,  bV.  from  the  Idea  of  it  f  And  how  csn  we  de- 
fine Repentance,  without  comprifing  P'aith,  Obedience  and  Prayer 
in  it  r  Is  not  Faith  exercifed  in  Repentance  and  Prayer  ?  And  does 
not  Faith  give  Life  and  Vigour  to  it  ?  We  cannot  call  on  hitn,  on  ivIkiu 
%ve  do  not  believe^  Rom.  10.  14.  Nor  is  that  vvlorthy  the  Name  of 
Prayer  that  has  no  Faith  in  it,  or  is  not  a  Prayer  of  Faith,  Jam.  5. 
15.  And  of  P^ep^ntancc  the  fame  may  be  faid.  All  our  Duties  muft 
be  mixed  with  Faith,  or  they  will  be  unacceptable  to  God,  Heb.  4.  2. 
and  II.  6.  If  we  go  about  nicely  to  difiinguifh  thefe  Things  we 
neither  edify  our  feivcs  nor  others  ;  nay,  we  do  thereby  but  perplex 
the  true  Servants  of  God.  When  we  fpeak  of  Believers,  Penitents, 
fuch  as  call  on  the  Name  of  the  Lord,  the  Righteous,  &c.  the  {?.n\-- 
Perfons  are,  by  thefe  Terms,  intended.  And  it  is  fo  alfo  when  tlie 
Holy  Ghoft  fpeaks  of  fuch. 

Thefe  Things  being  obferved,  and  duly  coiitidercJ,  I  need  not  fav 
much  to  prove.  That  Salvation  is  offered  or  conditionally  promifed 
unto  Sinners  in  the  Gofpel.  I'he  moft  that  now  ren^ains  needful  to 
this  End,  is,  to  quote  and  recite  fome  of  the  many  Texts  of  Scriotivre 
.wherein  it  is  obvious  that  they  have  in  the  Gofnel  fucli  OfR^■r£  of 
Salvation  made  to  them  ;  and  in  what  Things  the  Condition  of  the 
new  Covenant  does  confiff. 

Of  the  Texts  1  here  intend,   fome  only   need   to  be  inierted  :   th^ 
reft  I  fh.dl  onlv  refer  to,   that  fuch  as  pleafe  may  read  them.     Thofe 

H  whicii 


5Q  Grace  defended.         {  Shap.iv: 

which  I  ftiall  recite  are  thefe  which  here  follow,  ^/z.  Mark  16.  15, 
16.  Go  ye  into  all  the  TVorld^  and  preach  the  Go/pel  to  every  Creature, 
He  that  believeth  ard  is  baptized  JImll  he  favcd  j  but  he  that  belteveth  not 
Jhallbe  damned.  A6ts  2.  37,  38.  Now  when  they  heard  this^  they  were 
pricked  in  their  Hearty  and  J  aid  unto  Peter,  and  to  the  Reft  of  the  Jpofles, 
Men  and  Brethren^  What  Jhall  we  do  ?  Then  Peter  faid  unto  theiri^ 
Repent^  and  he  baptized  every  one  of  you  in  the  Name  of  Jefus  Chrifi  for 
the  Remijfion  of  Sins^  and  ye  Jhall  receive  the  Gift  of  the  Hcly  Ghoff. 
Heb,  5.  9.  And  being  made  perfe£l^  he  became  the  Author  of  eternal  Sal- 
Tjaiion  to  all  them  that  obey  him.  Rev.  22.  14.  Bleffed  are  they  that  do 
his  Co?nmandments^  that  they  may  have  Right  to  the  Tree  of  Life^  and 
enter  in  thro'  the  Gates  into  the  City,  Rom.  10.  13.  IVhofcever  Jhall 
call  on  the  Na?ne  of  the  Lord  Jlmll  be  faved,  Amos  5.  4.  Thus  faith 
the  Lord  unto  the  Houfe  of  l(r?iQ\^  Seek  ye  me^  and  ye  Jhall  live.  Pro  v. 
8.  17.  They  that  feek  7ne  early  Jhall  find  me,  Matth.  7.  7,  8.  Luke 
II.  9,  10.  4/k^  and  it  JJjall  be  given  youy  Jeek^  and  ye  Jhall  find  ^  knocks 
mid  it  Jhall  he  opened  unto  you.  For  every  one  that  ajketh^  receiveth,  and 
he  that  feehth^findeth^  and  to  him  that  knocketh^  it  Jhallbe  opened.  Luke 
II.  13.  If  ye  then^  being  evil^  know  how  to  give  good  Gifts  to  your 
Children  :  How  much  more  Jhall  your  heavenly  Father  give  his  holy  Spirit 
to  them  that  ajk  him,     Prov.  I.  23.  Turn  ye  at  my  Reproof :  Behold, 

1  will  poidr  out  my  Spirit  unto  you ^  I  will  make  kncivn  my  Words  unto  you. 
Prov,  2.  3,  4,  5.  If  thott  crieji  after  Knowledge,  and  lifteji  up  thy 
Voice  for  Vnderflanding  \  if  thou  feekefl  her  as  Silver,  and  fear  ch  eft  for 
her  as  for  hid  Treafures,  then  fioalt  thou  underjtand  the  Fear  of  the  Lord, 
<ind  find  the  Knowledge  of  God,  Hof.  6.3.  Then  Jhall  we  know,  if  zve 
folloiv  on  to  know  the  Lord :  His  going  forth  is  prepared  as  the  Morning  ; 
and  he  Jhall  come  upon  us  as  the  Rain  ;  as  the  latter  and  former  Rain  upon 
the  Earth.  Gal.  6.  9.  And  let  us  not  be  weary  in  well  doing  :  For  in 
due  Seafon  we  Jhall  reap,  if  we  faint  not. 

Texts  of  Scripture  like  thefe  that  have  been  now  mentioned  are 
thefe  which  here  follow.  Acts  10.  43.  Rom.  10.  9,  10.  John  20.3ir 
JSls  6.  30,  31.  John  8.  24.  A^s  3.  19.  Luke  13.  3.  Ifai.  55.  7. 
Ezek,  18.  27,  28,  and  ver.  30.  Prov,  28.  13.  James  4.  8.  Rom, 
2.  7,  and  ver.   10,  ASls   10.   34,   35.  Prov»   8.   17.   IJai.  45.    19. 

2  Chron,  28.  19.  John  4.  ic.  compar'd  with  ver.  14.  and  Chap.  7. 
37'  3^5  39-  7^''-  29.  13.  Pfdl  103.  17,  18.  Matth.  11.  28, 
John  6.  37.  •   ■         ■ 

I.fhall,  unto  the  Scripture  Teftimonies,  add  two  Reafons  to  prove. 
That  Salvation  is  conditionally  ©ffered  unto  Sinners  in  the  Gofpel  ; 

and 


chap.iv!  }  Grace  defended.  ^  \ 

and  fo  I  (hall  conclude  this  Chapter,  and   this  firll:  Part  of  my  Eflay. 
Now  my  Reafons  are  thefe. 

1.  If  God  does  not  offer,  or  conditionally  promifc  Salvation  unto 
Sinners  in  the  Gofpel  of  his  Son,  then  he  does  not  fave  them  in  the 
Way  of  a  Covenant,  which,  I  think,  according  to  Scripture,  he  evi- 
dently docs  ;  and  alfo  according  to  the  Judgment  of  the  Generality  of 
orthodox  Divines.  That  Sinners  are  faved  in  the  Way  of  a  Cove- 
nant, I  think,  the  Word  of  God  does  plainly  enough  hold  forth.  'J'his 
in  Scripture  is  call'd  the  new  Covenant  ;  and  generally,  by  Prote/JantSy 
the  Covenant  of  Grace  :  Of  it  we  read  frequently  in  the  Oracles  of 
God  ;  unto  fome  of  which  Places  I  fhall  content  my  felf  here  to  refer 
my  Reader,  partly  becaufe  it  would  take  much  Time  to  tranfcribe 
them ;  and  partly  becaufe  I  hope  there  arc  not  many  who  queflion  what 
I  aflcrt.  This  was  the  Covenant  made  with  Abraham  and  his  Seed, 
Gen.  17.  7.  And  that  in  which  David  profefleth,  is  all  his  Salvation 
and  all  his  Deftre^  2  Sam.  23.  5.  It  is  a  Covenant  made  with  Sin- 
ners in  a  wretched  State  of  Sin  and  Mifery,  Ezek.  16.  8.  A  better 
Covenant  than  the  old  Covenant  was ;  and  a  Covenant  in  which  fpi- 
ritual  BlefTmgs  are  given,  Jcr.  31.  33.  Heh.  8.  10,-13.  ^^^  '^^ 
which  everlaiting  Mercies  are  conditionally  promifed  to  the  Keepers 
of  it,  Pfal.  103.  17,  18.  Pfal  25.  10.  and  A£Js  2.  38,  39.  How 
then  can  it  be  denied,  That  Salvation  is  conditionally  promifed  in  the 
Gofpel  ?  I  exped,  that  if  I  meet  with  Oppofition  in  this  Particular, 
I  fhall  have  many  that  will  l^and  in  my  Defence ;  and  I  am  fure  I  can 
produce  a  great  Number  to  vouch  for  me,  among  Divines  who  have 
been  in  good  Credit  in  the  Church  of  God  ;  tho'  I  know  Antinomians 
deny  what  I  here  maintain, 

2.  If  Salvation  be  not  promifed  conditionally  unto  Sinners,  then 
they  have  no  Ground  of  Ailurance,  that  on  the  Performance  of  the 
Duties  which  God  requireth  of  them,  in  order  to  their  Salvation,  they 
fhall  certainly  be  faved.  I  fuppofe  it  neither  can,  nor  will  be  denied, 
that  God  requires  fome  Things  of  finful  Men,  to  be  done  by  them, 
with  an  Eye  and  View  to  their  eternal  Salvation  :  But  is  it  likely  to 
be  true,  or  comfortable  to  be  believed,  that  God  has  not  promifed  us 
eternal  Life,  in  Cafe  we  do  what  is  required  ( f  us,  in  order  to  our 
obtaining  it  ?  We  are  not  yet  come  to  confider,  how  far  It  is  in  the 
Power  of  finful  Men  to  perform  what  is  incumbent  on  them  in  order 
to  their  Salvation.  That  will  be  the  Bufmefs  of  tlie  fecond  Part  of 
my  Book.     But  the  Qiieftion  here  is,  Whether  God  docs  not,  in 

H  2  the 


52  Grace  defended  \ 


Part     I. 
Chap. IV. 


Gofpel,  conditionally  offer  to  fave  Sinners  ?  And  I  fay,  {{  he  does 
not,  tlica  Sinners  ha\^e  no  AiTurance  given  them  of  it,  whatever  they 
do,  in  order  to  their  obtaining  eternal  Life  :  And  if  fo,  I  ccnfefs  they 
have  not  ib  good  Encouragement  to  endeavour  to  comply  with  their 
Duty,  as  I  have  ever  tho't  they  had,  and,  as  I  tliink,  that  Text  much 
favours  their  having,  Rom.  4.  16.  Therefore  it  is  of  Faith ^  that  it 
7night  he  by  Grace  ;  to  the  End  the  Pro?nife  ?night  he  fur  e  to  all  the  Secd^ 
not  to  that  only  which  is  of  the  Law,  but  to  that  alfo  zvhich  is  cf  the  Faith 
cy  Abraham,  who  is  the  Father  of  us  all. 


PART 


Part    II 
Chap. 


j;  }  Grace  defended.  ^  3 


PART     1 1. 

I  come  now  to  the  fecond  Part  of  my  Ellay  ; 

and  that  which  I  principally  deiigned  in  it, 

Namely, 
That  the  Offer  of  Salvatio?t  made  to  Sinners 

tit  the  Gofpel^   comprifeth  in  it  ait  Offer  of 

the  Grace  given  in  Regeiteration. 
Now  I  fhall  endeavour  the  Explanation  and 

Confirmation    of   this    Truth,    in    feveral 

Chapters  hereafter  following. 

^C^  '^C^  ^.^'  <^35'  *^^  '^S'  -36=  egg'  '^D-"  ^e?  ^iS-  %^  <^SP  ^aS'  ^ff*  '=2S-  ^!?  ^&'  ^^ '  <i^  ^dS'  '^^  ^ii^ 

CHAP,     I. 

Concerning   the    Grace  of  Regeneration^  here 
faid  to  he  conditioitally  offered  tinto  Si?iners. 

^^^^^)^^^(^h  Inch  I  fijppofe  the  Grace  of  Regeneration  to 
^^h^$X^:^^^  be  comprifed  in  that  Sah'ation,  which  is  offered  to 
fj(§i^'^%^^%^fQ^  Sinners  in  the  Gofpel  ;  it  v/ill  be  necefTary  for  me 
^-^G?"^^  ^'^nSS  ^^  ^•'^^  v^n:it  I  mean  by  that  which  1  io  call  : 
^Slllil^  And  1  fuppofe  that  by  a  juft  Account  of  it,  it  will 
0@)!^M^(§fc  appear  to  be  a  very  eminent  Part  of  tliat  great  Sal- 
^sif^^-c^^ssr^^-c:^  vation  which  Chrift  has  purchafed,  and  which  God 
beftows  on  all  thofe  whom  he  eternally  favcs. 

Now  I  fhall  not  here  attempt  to  give  a  full  Account  of  the  great 
Work  of  Regeneration,  but  only  to  obfcrve    and  aliert  fome  Tl 


iini!:s 


54  Grace  defended.  \  chap.  \ 

concerning  it,  the  Obfsrvation  of  which  will,  I  think,  be  to  my  pre- 
fent  PurpDfe  ;  and  they  are  fuch  as  here  follow. 

I.  In  Regeneration  there  is  a  real  Change  wrought  in  the  Soul  of 
a  Sinner,  (i)  That  in  Regeneration  there  is  a  Change  wrought,  I 
fuppofe  will  not  be  denied.  (2)  This  Change  is  a  real  Change.  I 
fo  call  it  in  this  Place,  not  in  Oppofitlon  to  the  mere  Shew  and  Ap- 
pearance of  one,  but  to  diftinguifh  it  from  a  CViange  relative.  In 
the  Juftification  of  a  Sinner,  he  pafleth  under  a  relative  Change,  i'/z. 
a  Change  from  a  State  of  Guilt,  to  a  State  of  Peace  and  P'avour  with 
God  :  But  in  Regeneration,  a  Sinner  has  a  real  Change  wrought  in 
and  upon  his  Perfon  :  He  is  made  in  himfelf  really  better  than  he  was 
before.  (3)  The  immediate  Subjedl  of  this  Change  is  the  Soul  of  the 
Sinner,  in  whom  it  is  wrought  ;  tho'  the  fame  does  alfo  affc6l  his 
Body,  yet  I  think  the  immediate  Subject  of  it  is  the  Soul.  In  it  ht 
has  a  new  Heart  given  to  him,   E'z.ek.  36.  26. 

C.  The  Change  intended  refpeifis  the  Sinner's  moralState  andCondi- 
tion.  It  is  not  a  Change  in  the  ElTence  of  his  Soul,  and  Faculties  olf 
it ;  but  it  refpecfts  its  moral  Qualities.  The  Soul  of  the  Man  is  elTen- 
tlally  the  fame  in  every  Condition.  He  has  not  really  another  Soul 
given  to  him,  when  he  is  regenerated  ;  but  his  SolI  is  m^de,  in  a 
moral  Scnfe,  better  than  it  was  ;  being  made  holy,  whereas  it  was 
utterly  deftitute  of  any  true  Holinefs  3  (in  altri6l  and  proper  Scnfe  fo 
called,)  and  very  full  of  Sin. 

3.  In  the  Change  intended.  Sinners  are  delivered  from  the  reigning 
Power  and  Dominion  of  Sin.  Tho*  they  may  flill  have,  yea,  they 
really  have,  a  great  deal  of  Sin  and  Corruption  remaining  in  them, 
as  the  Apoflle  fhews  at  large  in  Rom.  Chap.  7.  and  more  briefly  in 
Gal.  5.  1 7.  yet  they  are  no  longer  under  the  reigning  Power  and  Do- 
minion of  their  Corruptions,  as  the  fame  Apoflle  aflerts  at  large  in  the 
6th  Chapter  of  Romans.^  as  any  one  may  fee,  that  v/Ill  pleafe  to  read 
it;  efpecially  Vcrfcs  2,  6,  7,  14,  18,  and  22.  which  i  need  not 
tranfcribe. 

4.  There  is  in  the  Change  which  I  fpeak  of,  a  Principle  of  fpirltual 
Life  and  Holinefs  infufed  into,  or  implanted  in,  the  Soul.  As  Sin  is 
mortified  in  it,  fo  it  is  quickned  and  made  capable  of  ferving  God  'n\ 
Newnefs  of  Life.  Indeed  it  is  by  that  Change  which  is  v/rought  in  it 
that  both  thefe  are  effected, 

But 


Part    II. 
Chap 


{;  I  Grace  defended.  ^^ 


But  here  I  fhall  more  particularly  obferve,  ( i )  That  in  this  Change 
the  Soul  that  was  dead  in  Sin,  is  quickned  :  And  fo  we  are  plainly 
informed  in  Eph.  2.  i.  And  ym  hath  he  quickned^  who  were  dead  in 
TrefpaJJes  and  Sins.  And  in  Col.  2.  13.  And  you  being  dead  in  your 
Sins,  and  in  the  Uncirciojicijion  of  your  Flefl),  hath  he  quickned  together 
with  him,  (2)  Sinners  are  thus  quickned  by  having  a  Principle  of 
fpiritual  Life  put  into  them,  or  implanted  in  them,  Ezck,  37.  5,6. 
This  Principle  of  fpiritual  Life,  or  true  Holinefs,  put  into  the  Souls  of 
Men  in  their  Regeneration,  is  in  Scripture  called  by  fevcral  Names, 
as  anew  Heart  and  a  new  Spirit^  Ezek»  36.  26.  T^he  Spirit  zvhich  lujl- 
eth  againji  the  Flejh,  Gal.  5.  17.  The  neiu  Man,  Eph.  4.  24.  The 
SeedofGcd,  i  John  3.  9.  The  divine  Nature^  2  Pet.  i.  4.  Eternal 
Ji^ife,  I  John  3.  15.  All  that  have  th;s  divine  and  heavenly  Princi- 
ple in  them,  have  already  eternal  Life,  and  are  pafpd  from  Death  to 
Life,  John  5.  24.  (3)  Thii  Principle  is  that  by  which  fuchashave 
it,  are  inclined  and  difpofed  to  live  unto  God,  or  to  live  holy  and 
godly  Lives.  Let  it  be  here  obferved,  that  Regeneration  does  rot 
confift  in  any  one  or  more  good  Act  or  Actions,  but  in  God's  quali- 
fying and  difpofmg  the  Soul  to  perform  therr.  This  is  evident  in 
Eph.  2.  10.  We  are  his  JVorkmanJkip,  created  in  Chri/i  fefus  unto  gccd 
IVcrks,  which  God  hath  before  ordained,  that  lue  JJmdd  walk  in  them. 
See,  for  the  fame  Purpofe,  Ezek.  36.  26,  27.  compared  with  Luke 
6.  43,  44,  45.     The  Tree  muft  be  good  iDefore  the  Fruit  can  be  To. 

The  Change  under  Confideration  is  wrought  by  the  Power  cf  tl.e 
Holy  Spirit,  the  Soul  being  wholly  paflive  in  it.  Here  we  may  ob- 
ferve feveral  Things,  as  (i)  That  the  Holy  Spirit  is  the  great  Agent, 
who  worketh  tliis  Change  :  Therefore  fuch  as  arc  faid  to  be  born 
again,  are  faid  to  be  born  of  the  Spirit,  John  3.  5,  6.  Our  Regene- 
ration is  our  Sanguification,  and  this  is  the  San<Slification  of  the  Spir't, 
2  Thef  2.  130  I  Pet.  I.  2.  This  Work  is  not  afcribed  to  the  Spi- 
rit, to  exclude  the  Father  and  Son,  but  becaufe  it  belongs  to  the 
Application  of  Redemption,  which,  according  to  the  Oeconomy  of 
the  divine  Perfons,  is  efpecially  afcribed  to  the  Holy  Spirit.  The 
Regenerate  are  frequently  fi\id  to  be  horn  of  God',  but  then  he  works 
tliis  Change  by  his  Spirit.  (2)  The  mighty  Power  of  the  Holy  Gholl 
is  put  forth  in  working  this  Change  :  By  Nothing  fhort  hereof  can 
this  Work  be  cfFedled.  It  is,  according  to  the  Language  of  the 
Scripture,  Creation- Work,  Pfal.  51.  10.  Eph.  2.  10.  and  Chap. 
4.  24.  And  being  fo,  the  Power  of  God  is  put  forth  in  it,  even 
the  xeceeding  Grcatncfs  of  his  Povjcr  to  us-ward  that  believe,  according  to 
the  Working  of  hh  mighty  Poivcr  \  which   iLrougfrt   in   Ckrifl,  when   he 

raifed 


56  Grace  defended.  \ 


Part    IL 
Chap.    L 


ra'ifcd  hhn fmn  the  Dead,  Eph.  i.  19,  20.  (3)  And  from  hence  it 
follovvetb,  that  the  Soul  paffing  under  this  great  Change,  is  wholly 
paiTivc  therein.  The  Soul  lends  r.o  Hand  t^owards  the  Working  th=s 
Change  in  it.  Alas  \  What  can  that  do  ?  It  it  had  as  much  Power 
as  ever  it  had,  it  could  do  Nothing  in  fuch  a  difficult  Work  as 
tills.  To  God  only  this  is  pofTible.  "  This  therefore  is  a  Work  every 
where  afcribed  to  the  mighty  God.  There  is  no  Intimation  in  Scrip- 
ture of  the  Sinner's  doing  any  Thing  towards  it  himfelf;  but  the 
contrary  is  plainly  afTerted,  as  in  John  i.  13.  where  it  is  faid  of  fuch 
as  were  born  of  the  Spirit,  that  they  were  born  net  of  Bloody  nor  of  the 
IVillofthc  FleJJ?,  nor  of  the  mil  of  Man,  but  of  God,  It  followeth 
(4)  That  this  Change  is  not  wrought  by  moral  Suafion,  but  by  the 
immediate  Energy  of  the  Holy  Ghoff.  By  moral  Suafion,  I  intend, 
the  Word  of  God,  cither  read  or  heard,  or  any  moral  Motives  or 
Perfuafions  whatfoever.  And  when  I  fay  this  Change  is  wrought  by 
the  immediate  Influence  of  the  Holy  Ghoft  ;  I  mean,  that  he  ufeth  no 
Inftrurnent  at  all  in  the  Working  of  it ;  and  that  it  is  a  fuper-natural 
Change.  When  it  is  faid  by  fome  to  be  ^  phyfical  Change,  I  fuppofe 
they  \.\(c  that  Word  to  fignify  that  it  is  not  wrought  by  moral  Suafion, 
ns  I  alfo  affirm.  And  that  indeed  it  is  not,  is  from  hence  evident, 
that  the  Soul  is  paffive  in  it,  as  I  fnewed  under  the  laft  Head.  For 
it  is  utterly  impoffible,  that  the  Soul  fhould  be  wholly  paffive  in  any 
Change  wrought  in  or  upon  it,  by  moral  Suafion  ;  becaufe  the  Na- 
ture of  moral  Suafion  is  to  move  and  excite  to  Acfion,  in  a  moral  or 
rational  Way,  in  which  a  Suppofition  of  Paffivenefs  is  a  Contradidlion. 
When  Sinners  are  Hiid  to  be  begotten  by  the  (Ford  cf  Truth,  Jam.  1.18. 
their  aoiive  Converfion  is  intended,  not  that  Change,  in  which  the  Soul 
IS  pajjlve,  betwixt  which  Divines  are  wont  to  diftinguifh  ;  and  betwixt 
tliefc  there  is  a  plain  Diftin6i:ion  made  in  Scripture,  as  has  been  before 
obferved.  Sec  Ezek.  36.  26,  27.  Eph.  2.  10.  Jer.  31.  18,  19, 
before  quoted. 

It  followeth  from  the  Premifes,  That  Regeneration  Is  an  inftan- 
taneous  Change.  The  Work  of  Sanftification  Is  indeed  a  gradual 
Work,  as  plainly  appears  in  2  Cor.  3.  18.  but  the  Work  of  Rege- 
neration is  not  fo.  This  is  evident  from  this  Reafon,  vix.  that  Re- 
gen.eration  is  the  very  Beginning  of  the  Work  of  Sandiification. 
Wjien  God  v/oiks  the  Change  called  Regeneration,  he  then  begins 
to  fandify  that  Soul  that  Is  the  Subject!:  of  it.  Of  his  Beginning  of 
which  Work  we  read,  Phil.  1.6.  He  that  has  begun  a gcod  Work  in 
you,  ivill perform  it  witil  the  Day  cf  Jefus  Chrij}.  Now  the  Beginning 
oi  any  Work  cannot  be  gradual,   but  muft  needs  be  inllantaneous. 

Therefore 


Chap,  "l  }  Gracc  defettdcd.  57 

Therefore  every  Man  in  the  World  is,  at  prefent,  either  in  a  rege- 
nerate or  in  an  unregenerate  State.  There  is  no  fuch  Condition  as 
wherein  a  Perfon  is  in  neither  of  thefe,  but  betwixt  both.  As,  in 
the  natural  Birth,  a  Perfon  is  as  fully  born  the  firft  Day  he  comes 
into  the  World,  as  when  he  comes  to  be  of  full  Stature  ;  fo  it  is  in 
the  fpiritual  Birth  alfo.  Thofe  in  whom  God  has  wrought  a  faving 
Change,  are  as  truly  converted  and  born  again,  as  ever  they  will 
be,  tho'  they  may  after  this  grow  in  Grace,  and  grow  up  to  the  Mea- 
fure  of  the  Stature  of  perfea  Men  in  Chriji  Jefus, 

Laftly,  I  obferve  here.  That  the  Change  wrought  in  Regeneration 
is  a  permanent  Change.  It  is  never  loft  or  fallen  from.  He  that 
begins  this  good  Work  perfeds  it  to  the  Day  of  Chrift,  Phil  i.  6. 
before  mentioned.  The  Seed  of  God  remains  in  all  that  have  it* 
I  John  3.  9.  not  but  that  it  might  be  loft,  had  not  God  promifed 
that  it  fhall  not,  Jer.  32.  40.  and  elfewhere.  The  Image  of  God 
with  which  Man  was  before  his  P'all  endowed,  might  be  loft,  becaufe 
God  had  not  promifed  that  it  fhould  not,  yea,  becaufe  God  had  threat- 
ned,  that  if  he  fmned  it  fhould  ;  for  fo  much  was  intended  in  that 
Threatning,  Gen,  2.  17.  as  I  have  formerly  fhewed.  But  now  the 
Cafe  is  far  other  wife.  God  has,  in  the  new  Covenant,  promifed 
never  to  take  his  Holy  Spirit  from  his  true  Saints  and  Servants,  who 
have  experienced  the  great  Work  of  Regeneration.  His  Seed  fhall 
remain  in  them.  They  have  eternal  Life  abiding  in  them  ;  and  they 
(hall  never  be  deprived  of  it,  John  11.  26, 


p\ 


CHAP. 


? 


i^^y^^^-A 


5  8  Or  ace  defended.  \ 


Part    II. 
Chap.  II. 


C  H  A  P.     IT. 

That  the  Grace  of  Regeneratt07t  which  has 
bee?i  defcrihed^  is  fuch  a?t  emine?it  Part  of 
Ma7t  s  Salvation^  that  Salvation  cannot 
be  offered  to  Sinners^  without  an  Offer  of 
it. 

O  make  good  what  I  here  maintain,  I  will  (i)  fhew, 
that  the  Grace  of  Regeneration  is  a  very  eminent  Part 
of  Man's  Salvation.  (2)  That  it  being  fo,  Salvation 
cannot  be  offered  to  Sinners  without  an  Offer  of  it. 

The  former  of  thefe  is  io  manifefl  from  what  has 
been  already  faid,  that  there  is  fcarce  any  Occafion  to 
add  any  Thing  here,  for  the  Confirmation  of  it.  In  the  firft  Part  of 
this  Effay,  Chap.  II.  Page  30.  I  have  fhewed,  that  Man's  Salvation 
does  very  eminently  conhft  in  his  Deliverance  from  the  Power  and 
Dominion  of  Sin  ;  and  in  the  firft  Chapter  of  this  fecond  Part,  that 
this  is  done  in  Man's  Re2;eneration,  wherein  he  is  fet  free  from  the 
reigning  Power  and  Dominion  of  his  own  depraved  Nature,  which, 
as  he  comes  into  the  World,  he  is  a  Servant  and  Slave  unto.  1  ha\e 
therein  alfo  fhewed,  that  in  this  great  Work,  Man  is  endowed  with 
a  Principle  of  fpiritual  Life,  yea,  with  Life  eternal  ;  fo  that  he  has 
eVerlafting  Life  as  foon  as  he  is  born  again,  as  in  'John  5.  24.  Now 
wherein  can  Man's  Salvation  more  eminently  confift,  than  in  his  ha- 
ving fuch  Things  as  thefe  done  for  him  ?  And  add  hereunto  what  I 
have  already  made  good,  v'l'z.  That  all  this  is  wholly  done  for  finful 
Men  by  the  bleffed  God  himfelf,  they  doing  Nothing  in  it  or  to  it 
themfelvcs,  but  being  wholly  paffive  therein.  This  ferves  further  to 
clear  up  the  Point,  that  this  belongs  to  the  great  Salvation,  of  which 
God  is  the  Author,  and  which  none  can  work  but  he. 

And  how  well  does  this  agree  with  what  we  have  in  Scripture, 
with  Relation  to  the  Salvation  of  God,  wrought  by  Jefus  Chrift,  who 
Game  into  this  lower  World  /o  y^i'f  /;/i  People  from  their  Shts^  as  in 
Matth.  r.  2r.  i  Tun.  i.  15.  And  this  was  not  to  fave  them  from 
the  Guilt  of  Sin  onlv,  but  from  the  Defilement  and  Dominion  of  Sin 

alfo. 


Chap.  h.  }  Grace  defended.  ^9 

alfo.  He  accorxjingly  gave  himfelf  forys,  that  he  might  redeem  m  from 
all  Iniquity^  and  purify  to  himfelf  a  peculiar  People  zealous  of  good  JVorks^ 
Tit.  2.  14.  And  this  is  accomplifhed  for  finrul  Men  when  they  arc, 
according  to  his  Mercy ^  faved  by  the  IVafiAhg  of  Regeneration^  a?id  the 
Renewing  of  the  Hily  Ghojl,  as  in  Tit.  3.  15.  By  whi^h  Words  it 
appears,  that  their  Regeneration  is  their  Salvation  :  And  this  vi^as  what 
was  by  the  Prophet  £z^>^/V/ foretold ^  in  Eze|c.  36.  25.  I  will  fprinkle 
clean  Water  upon  you,  and  you  Jhall  be  clean  :  From  all  your  Filthinefs, 
and  from  all  your  Idols  will  I  cleanfe  you.  And  the  next  Words  (hew 
how  this  was  to  be  done,  Ver.  26.  J  new  Heart  alfo  will  I  give  you y 
and  a  neiu  Spirit  will  I  put  within  you^   Sic. 

In  this,  as  has  formerly  been  faid,  Man's  Salvation  does  more 
properly  confift,  than  in  his  Deliverance  from  the  Guilt  of  Sin  by 
Chrift's  Blood,  which  yet  is  no  lefs  a  Fruit  of  his  Death,  than  that. 
By  that,  Way  is  made  for  Man's  Happinefs  :  By  this  we  are,  in  Part, 
actually  delivered  from  the  Dominion  and  Slavery  of  Sin  :  By  that 
we  have  a  Right  given  us  unto  eternal  Life  :  By  this  wc  are  put  in 
a(3:u  il  PoiTeffion  of  it,  fo  as  never  to  be  deprived  of  it.  See  Jo/m 
II.  26.  and  Chap.   4.  14. 

Thus  we  fee  that  Man's  §^lvation  does  eminently  confifl:  in  his 
Resceneration. 


I  now  proceed  to  fliew.  That  fmce  it  is,  as  has  been  faid.  Salva- 
tion cannot  be  offered  unto  finful  Men,  without  an  Offer  of  regene- 
rating Grace.  A  Suppoiition  of  oiFering  Salvation  to  Sinners,  with- 
out offering  to  them  that  in  which  Salvation  docs  eminently  confifl, 
carries  or  implies  in  it  a  plain  Contradiction.  Salvation  is  In  Scripture 
called  eternal  Life,  John  ^.  15^  16.  and  frequently  elfe where.  Now 
there  is  no  other  eternal  Life  mentioned  in  Scripture,  as  by  God 
given  to  fmful  Men,  but  that  fplritual  Life  which  is  given  in  Rege- 
neration. It  is  the  fame,  I  doubt  not,  that  is  intended  by  our  Sa- 
viour, in  John  17.  3.  This  is  Life  eternal,  that  they  may  know  thee ^ 
the  only  true  God,  and  fefus  Chriji  whojn  thou  hafl  fent.  The  Know- 
ledge of  God  and  Chrift,  in  this  Place  inteadtd,  is  undoubtedly 
;given  in  Regener^ion,  and  this  is  faid  to  be  eternal  Life,  not  as  bein^ 
the  Condition  on  which  eternal  Life  is  offered,  but  bccaufe  eterniii 
Life  does  formally  and  eminently  confilt  in  it.  It  is  the  great  Happi- 
nefs of  all  that  have  it :  And  they  are  already  in  a  bleffed  State  that 
are  the  Subjeds  of  it.  So  v/as  Peter,  Matth.  16.  27.  Bleffed  art  thou 
Simon  Bar-jona  :  For  Flejh  and  Blood  hath  not  revealed  it  unto  thee,  but 
my  Father  ivhiJ)  is  in  Heaven.  Such  as  foknow  God  and  Chrift  may 
fay,  as  in   l  John  5.  2  0.   JVe  know  that  the  Son  of  Gcd is  come,   and 

I  2  hath 


6o  Grace  defended.  {chIp.il 

hath  given  us  an  Vnderjlanding^  that  wejhould  know  him  that  is  true  :  And 
we  are  in  him  that  is  true^  even  in  his  Son  Jefus  Chriji,  This  is  the 
true  God  and  eternal  Life.  Perfons  thus  qualified  in  their  Regene- 
ration, are  already  pofTefTed  of  the  fame  Kind  of  Life,  which  all  the 
Saints  (hall  live  in  Heaven  for  ever.  For  Grace  here  and  Glory 
hereafter  differ  only  gradually.,  nor  fpecifically.,  not  in  Kind  but  in 
Degrees  ;  and  Grace  in  all  its  Degrees  is  called  Glory. 

The  Impoffibility  of  offering  Salvation  to  finfulMen,  without  offer- 
ing the  Grace  of  Regeneration  to  them,  may  be  thus  made  further 
evident  :  God  cannot  be  truly  faid  to  offer  Salvation  to  Sinners  with- 
out offering  to  them  whatfoever  is  neceffary  on  his  Part,  in  order 
to  their  Salvation.  God  may  offer  Salvation  to  Sinners  without 
offerino-  to  them  what  is  neceffary  on  their  Part,  in  order  to  their 
Salvation,  fuch  as  is  the  Condition  required  of  them  in  order  to  it  : 
But  an  Offer  of  Salvation,  without  an  Offer  of  what  is  abfolutely 
neceffary  to  it,  on  the  Part  of  him,  by  whom  the  Offer  is  fuppofed 
to  be  made,  feemeth  utterly  impoflible.  There  may  be  indeed  the 
Shew  of  fuch  an  Offer,  but  really  there  can  be  none.  Such  a 
feemino-  Offer  cannot  be  fmcere.  If  a  Phyfician  in  whofe  Power 
alone  it  is  to  heal  a  fick  Man,  fhould  tell  him  he  would  beftow  a 
plentiful  Eftate  upon  him,  provided  he  would  do  fomething,  which 
a  Man  in  Health  only  can  do,  and  not  withal  offer  to  reflore  him  to 
Health  ;  would  any  one  fay,  that  that  Phyfician  was  fincere  and  kind, 
in  that  feeming  Offer  ?  Or  would  he  not  rather  be  guilty  of  mocking 
and  tantalizing  him  therein.  I  do  not  charge  the  bleffed  God  with 
dealino-  thus  with  fmful  Men,  but  am  fhewing  that  he  does  not.  A 
better  Account  may  be  given  of  his  Dealings  with  them  than  this  is, 
as  b^'  the  Help  of  God,  I  hope  to  make  evident  in  the  Sequel  of  this 
Difcourfe. 


CHAP* 


Chap.  III.  I  Grac 6  defended.  61 


CHAP.     III. 

Concerning  the  Nature  of  that  Faith  and 
Repentance^  8cc.  to  which  the  Promife  of 
eternal  Life  is^  in  this  Difcourfe^  fuppofed 
to  he  made. 

y^^^c^^  T  has  been  already  faid,  That  the  Condition  on  which 
F(jR«^^^^  Salvation  is  promifed  to  Sinners  in  the  Gofpel,  does 
^P  include  or  comprife  in  it  Faith,  Repentance,  Obedience, 
^^pw  Seeking  of  God,  and  in  a  Word,  every  Thing,  what- 
^SSX^W^aGS  ever  it  be,  that  is  fo  required  of  them,  to  whom  the 
Gofpel  is  preached,  that  God  will  not  fave  them  with- 
out it.  But  this  is  too  general  an  Account  of  the  Nature  of  the 
Condition  of  the  new  Covenant,  or  of  the  Condition  required  of  Sin- 
ners, in  order  to  their  Salvation  \  which  is  the  Reafon  of  what  is 
here  propofed  to  Confideration. 

For  whereas  Faith,  Repentance,  Obedience,  l^c.  or  by  whatever 
other  Names  thefe  Ac^s  are  called,  are  of  two  Sorts  or  Kinds,  accor- 
ding to  the  different  States  Perfons  are  in,  wz.  either  a  State  of  Na- 
ture, I  mean  that  Condition  that  all  Mankind  are  in,  while  unrege- 
nerate,  or  not  born  of  the  Spirit  :  Or  a  regenerate  and  juftified 
Eftate,  fuch  as  they  are  in,  who  are  born  of  God  and  become  new 
Creatures.  Whereas,  I  fay,  fuch  Ads  as  in  Scripture,  go  by  the 
Names  of  Faith,  Repentance,  ^c,  do  fpecifically  differ,  according  to 
the  different  State  of  the  Perfons,  by  whom  they  are  performed  ;  it 
muft  needs  be  neceffary  to  enquire,  which  of  thefe  two  Kinds  of 
Ads  they  are,  which  are  required  of  Sinners  in  order  to  their 
Salvation  ;  and  to  do  this  is  the  Bufmefs  of  this  Chapter. 

Now,  whereas  I  maintain  in  this  Effay,  That  the  Grace  of  Rege- 
neration is  comprifed  in  the  Salvation  conditionally  offered  in  the  G^of- 
pel,  it  will  evidently  follow  on  this  Suppofition,  That  the  Faith  and 
Repentance  required  in  the  Covenant  of  Grace,  as  the  Condition  on 
which  Salvation  is  offered  to  us,  cannot  be  of  that  Kind  which  is  exer- 
cifed  by  none  but  regenerate  and  juflified  Perfons  ;  for  fo,  Sinners 
ihould  be  in  a  State  9f  Salvation  before  thev  perform  the  Condition 
...  required 


6i  Grace  defended.  {  chap.iil 

required  of  them,  in  order  to  their  being  fayed  ;  contrary  to  Reafon 
and  to  Scripture  alfo  ;  for  it  is  by  Faith  that  we  are  juftified,  Rom,  3. 
28.  and  5.  I.  And  the  Wrath  of  God  abideth  on  Sinners  till  they 
believe,  'John  3.  36.  I  therefore  conclud'e,  That  whatever  it  be,  and 
bv  what  Names  foever  call'd,  that  is  required  of  Sinners  in  order  to 
their  being  faved,  is  what  they  m.uft  perforBi  before  theyareiiiil 
State  of  Salvation,  and  {q  while  they  are  in  an  unregencrate  and  un- 
ju^ificd  State .:  Which  is  no  more  than  to  fay,  before  God  faves  them. 
And  when  awakened  Sinners  afk,  whafthey  {hall  do  to  be  faved  ?  as 
in  A5i$  2,  37.  and  16.  30.  this  is  plainly  fuppofed  in  their  Inquiry  ; 
and  they  are  confirmed  in  this  by  the  Anfwer  given  to.  tbejT),  being 
fuitable  to  the  Meaning  of  their  Qiieftion. 

In  order  therefore  to  my  fupporting  the  Hypothefis  I  have  under* 
taken  to  defend,  it  will  be  necefiary  that  I  do  two  Things,  viz.  (l) 
Prove  it  to  be  impofTible,  that  the  Condition  required  of  us  ihould 
ponfijft  in  iiny  Aci  or  Acts  to  be  performed  by  us,  being  already  born 
again,  and  by  virtue  of  tjiat  Grace  which  in  our  Regeneration  we  re- 
ceive. (2)  That  it  is  very  poflible,  that  the  Condition  to  this  End 
required  of  fmful  Men,  ftiouid  be  performed  by  them,  before  they 
are  born  of  the  Spirit  ;  and  that,  by  virtue  of  fuch  Aids  and  Influences 
as  God  may  afford  them  by  his  Word  and  Spirit,  without  bellowing 
the  Grace  of  Regeneration  on  them  ;  and  before  they  receive  this 
Grace  :  And  both  thefe  Things  I  (hall  have  Occafion  to  endeavour  to 
confirm  in  the  Profecution  of  the  Work,  in  which  I  am  now  engaged. 
But  my  prefent  Defign  in  this  Chapter,  is  briefly  to  conndcr  the 
Nature  of  thofe  Acts,  which,  I  fay,  are  comprifed  in  the  Condition 
on  v/hich  God  offers  to  fave  Sinners  ;  and  wherein  they  differ  from 
thofe,  which,  tho'  much  better,  are  not,  yea,  cannot  be,  required  to 
that  End. 

Now  here  I  will  firji  fhew,  what  the  fundamental  Ground  and 
Reafonofthe  Difference  that  is  between ,  them,  is;  And  then,  y^- 
condly^  wherein  the  Difference  does  appear,  fo  far  as  i  am  able  to 
difcern  and  difcover  it. 

I.  As  to  the  Reafon  and  Ground  of  the  Difference  betwixt  the 
A6I3  nov/  to  be  compared,  the  Difficulty  feems  not  to  be  very 
gre?.t  3  it  being  evident,  that  the  Realon  thereof  is  this,  that  the 
A6ls  of  fuch  as  are  in  a  regenerate  and  juftified  EUate,  do,  or  may, 
flow  from  an  inward  Principle  of  true  Holinefs  ;  or  from  a  Principle 
of  fpiritual  Life,  which,  in  their  new  Birth,  they  have  been  endowed 

v/ithal^ 


cTZ.ni  ]  Grace  defended,  63 

withal,  called  in  Scripture,  as  has  been  declared,  the  new  Man,  the 
fieiu  Creature,  a  new  Heart,  a  ?iew  Spirit,  tlie  Seed  of  God,  the  divifie 
Nature,  &c.  This  Principle,  being  a  fpiritual  and  holy  Thing,  deno- 
minates the  Perfons  fpiritual  and  holy,  who  arc  the  Subjects  of  it  ; 
and  fuch  as  they  are,  their  Actions  are,  or  may  be  alfo,  like  the  Prin- 
ciple from  which  they  proceed.  On  the  other  Fland,  fuch  as  are  in 
a  State  of  Nature,  and  fo  dcftitute  of  any  fuch  heavenly  and  divine 
Principle,  as  has  been  now  mentioned  ;  and  fo  not  fpiritual,  but  car- 
nal, do  not,  cannot,  perform  any  fuch  fpiritual  and  holy  Adlions,  as 
fuch  as  are  regenerate  can  do  :  For  A6lIons  cannot  be  better  than  the 
Principle  which  they  proceed  or  fpring  from.  Wc  are  accordingly 
told,  that  that  ivhicb  is  born  of  the  Spirit  is  Spirit,  and  that  which  is  born 
of  the  Flejh  is  FUJh,  John  3.  6.  And  with  this  agrees  that  in  Rom. 
8.  8.  They  that  are  in  the  Flejh  cannot  pleafe  God:  And  that  alfo 
I  Cor.  2.  14,  15.  The  natural  Adan  receiveth  not  the  Things  of  the 
Spirit  of  God  :  For  they  are  Fooliftmcfs  unto  hint',  neither  can- he  kmw 
ihem,  becaufe  they  are  fpiritually  difcerned.  But  he  that  is  fpiritual 
judgeth  all  Things,   Sic. 

Agreeably  hereunto  the  State  of  Mankind,  with  Relation  to  their 
Adions  good  and  bad,  feems  to  be  fully  and  plainly  fet  forth  by  our 
Saviour,  Luke  6.  43,  44,.  45.  For  a  good  Tree  bringeth  not  forth  cor r 
rupt  Fruit  :  Neither  doth  a  corrupt  Tree  bring  forth  good  Fruit.  For 
every  Tree  is  knoivn  by  his  oivn  Fruit  :  Fer  of  Thorns  Men  do  not  gather 
Figs,  not  cf  a  Brajnble-Bujh  gather  they  Grapes,  A  good  Adan,  out  of  the 
good  Treafure  of  his  Heart,  bringeth  forth  that  which  is  good ;  a?:d  an 
evil  Man,  out  of  the  evil  Treafure  of  his  Heart,  bringeth  forth  that  which 
is  evil:  For  of  the  Abundance  of  the  Fie  art  the  Mouth  fpeaketh.^^  'SYo. 
may  doubtlefs,  from  theScriptures  that  have  been  mentioned,  cpnclude 
it  to  be  a  Truth,  That,  in  a  proper  and  (Iriifl  Scnfe,  no  A6lions  are 
holy  and  good,  but  what  are  performed  by  good  or  godly  Perfons, 
fuch  as  ^XQ  born  of  God,  or  born  of  the  Spirit  \  and  which  flow  from 
an  Inward  Principle  of  fpiritual  Life,  or  true  Holinefs. 

Yet  on  the  other  Hand  it  may  be  truly  affirmed,  that  feme  A£tions 
which  may  be,  and  arc,  performed  by  Perfons  in  an  unrcgcnerate 
State,  which  have  fomething  of  Goodnefe  in  them  ;  (tho'  ofaninfc- 
riour  Kind)  and  are  (o  far  acceptable  to  God,  by  whom  Acftions  ar£ 
Weighed,  I  Sam.  2.  3.  and  who  perfedlly  knows  what  of  Good  or 
Evil  there  is  in  any  of  them,  and  values  them  accordingly,  approving 
them  fo  far  as  they  arc  good,  and  abhorring  them  fo  far  loith  ^s  they 
are  evil.  But  of  this  more  hereafter  :  At  prcfent  my  Bufmefs  is  to 
fhew,  that  there'  is  a  real  Difference  betwixt  tlic  good  Adlions  of  the 

Regenerate, 


64  Grace  defended,        \  chap.iil 

Regenerate,  and  the  beft  that  can  be  performed  by  unregenerate  Per- 
fons  ;  and  wherein  that  Difference  lieth* 
Wherefore, 
I  fhall  here,  fecondly^  mention  three  Things,  wherein  I  think  the 
good  A6lions  of  the  Regenerate  greatly  differ,  and  that  fpecifically, 
from  any  that  can  be  performed  by  unregenerate  Perfon?. 


■  "il^And/r/?,  the  Knowledge  which  the  Regenerate  have  of  God 
and  fpiritual  Things  is  exper'unental^  and  their  other  A6lrons  proceed- 
ing from  fuch  Knowledge,  fuitable  to  it  ;  but  not  fo  the  Unrege- 
nerate. 

I  will  here  confider,  firji^  that  Knoivledge  which  the  Regenerate 
have  of  God  and  Things  fpiritual  ^  and  then  their  other  Adions  pro- 
ceeding therefrom. 

1.  I  fay,  the  Knowledge  of  the  Regenerate  Is  experimental; 
which  the  Knowledge  of  the  Unregenerate  is  not.  Now  to  clear  up 
this,  we  may  obferve  (i)  That  the  Eled  of  God  have  not,  in  their 
Converfioji,  any  other  obje£i:ive  Revelation  of  God,  than  the  Non- 
Ele£t,  who  are  never  favingly  converted.  The  external  Revelation 
of  divine  Obje£ls  and  Truths,  which  we  have  in  the  holy  Scriptures, 
is  a  fulficient  Ground  for  the  Belief  and  afTured  Knowledge  of  them  ; 
fo  that  thofe  who  do  not  believe  and  know  them,  as  they  ought  to  do, 
cannot  plead,  that  they  have  not  fufficient  Evidence  of  the  Truth  and 
Reality  of  them.  If  they  could  truly  fo  plead,  this  would  be  a  good 
Reafon  for  their  not  believing  them, which  they  evidently  cannot  have, 
(I  fpeak  of  thofe  who  enjoy  the  Gofpel)  as  appears  in  Luke  16.  27, 
— -31.  Nay,  I  fuppofe  it  cannot  be  proved,  that  when  the  Eledl  be- 
lieve, with  a  Kind  of  Faith  peculiar  to  them^  they  have  any  other 
objeiftive  Revelation  of  divine  Truths,  and  Evidence  to  ground  their 
Faith  on,  than  thofe  have  who  never  fo  believe. 

2.  Perfons  enjoying  fuch  obje6live  Revelation  and  Evidence  of  di- 
vine and  fpiritual  Things,  need  Nothing  more  of  that  Kind,  in  order 
to  believing  and  knowing  them  in  a  gracious  and  holy  Manner,  than 
is  afforded  to  thofe  who  never  fo  believe.  What  is  further  neceffary 
in  order  thereunto,  is  done  for  them  in  Regeneration  or  paffive  Con- 
verfion  ;  (of  which  before)  and  in  the  Afliftance  they  have  in  exer- 
cifing  the  Grace  they  have  fo  received  ;  unto  all  which  no  new  ob- 
jediive  Revelation  is  required.  This,  I  fay,  is  done  by  God's  giving 
unto  Men  an  Heart  to  know  h'un,  Jer.  24.  7.  and  by  his  opening  their 
Eyesy  to  behold  wondrcus  Things  out  of  his  Lawy  Pfal.  119.  18.     And 

this 


CHAP.m.  }  G^<^(:^  defended.  65 

this  God  does  by  working  a  fubje£live  Change  ;  that  is,  he  rcdifics 
the  Organ,  and  reftores  the  depraved  Faculty.  He  does  it  not  by- 
fending  new  Light,  in  other  objc6live  Revelations,  which  the  Subje6ts 
of  fuch  a  Change  had  not  before  :  For  it  is  plainly  fuppofed  in  the 
Places  but  now  quoted,  that  Perfons,  for  whom  this  is  done,  have, 
before  the  doing  it  for  them,  a  fufficient  objective  Revelation  of  the 
Things  which  they  are  required  to  believe  and  know. 

3.  The  Knowledge  of  fpiritual  Things,  in  this  Way  obtained,  is 
experimental .,  and  fuch  as  none  but  the  Regenerate  have  or  can  have. 
All  the  Knowledge  which  the  Unregenerate  havT,  or  can  have,  of 
divine  and  fpiritual  Things,  called  the  ^^^p  Things  of  God.^  2  Cor.  2. 
10,  is  quite  of  another  Kind,  vi%.  only  by  a  natural  AfTent  on  Tefti- 
mony  unto  the  Truth  of  the  Things  believed.  And  their  Afllirance 
of  fuch  Things,  in  this  Way,  can  arife  no  higher  than  their  Know- 
ledge of  him  that  teftifies  will  lay  a  Foundation  for,  and  the  Reafons 
which  they  do,  or  may  fee  of  the  Credibility  of  the  Things  teftified, 
will  be  fufficient  to  produce  ;  which  fometimes  may  be  a  confiderable 
Meafure  of  Certainty  :  Yet  this  is  valtly  different  from,  and  no  Ways 
comparable  to,  that  experimental  Knov/ledge  which  the  Regenerate 
do  attain. 

The  Difference  betwixt  the  two  Kinds  of  Knov^'lcdge  I  am  fpeak- 
ing  of,  is,  I  fay,  very  great  and  plain,  as  the  Difference  is  great  be- 
twixt what  we  know  by  Report  only,  and  what  we  know  experi- 
mentally, by  Seeing,  Feeling,  Tafting,  i^c.  See  i  John  i .  i .  A 
fick  Perfon,  whofe  Appetite  is  vitiated,  and  who  has  loft  his  Relifli 
of  Meat  and  Drink  ;  tho'  he  can  believe  fuch  as  commend  this  and 
the  other  Sort  of  either,  becaufe  he  reckons  them  credible  3  yet  cannot 
have  the  fame  AfTurance  of  the  Goodnefs  of  the  Things  he  has  often 
heard  praifed,  as  he  has,  who  being  in  Health  can,  and  does,  expe- 
rience the  Sweetnefs  of  the  Things  he  feeds  on,  and  by  which  he  is 
ftrengthned  and  nourifhed,  and  fo  certainly  knov.'s  the  Benefit  of. 

Thus  Sin  is  a  Difeafe,  which  has  deprived  Mankind  of  theirAppetite 
and  Relifh  of  fpiritual  Things  ;  therefore  the  carnal  Mind  is  Ermiily 
again/}  God,  Rom.  8.  7.  with  which  we  may  compare,  i  Cor.  2.  14. 
but  lately  mentioned.  But  in  Regeneration,  this  woful  Diftemper 
of  Men's  Souls  is,  in  a  good  Meafure,  cured  ;  {o  that  they  find  and 
experience  the  Certainty  and  Excellency  of  fpiritual  Objcdls  ;  and 
can  converfe  with  them  with  Pleafure  and  Delight,  as  the  Scripture? 
plentifully  fhew.  Such  as  pleafe  may  read  and  compare,  Jcl^  42. 
5,  (?.  PfaL  34.  8.  I  Pet.  2.  2,  3.  Pfal.  119.  97,  Cant.  2.  i.  i  Joh, 
1.3.  K  Fro:n 


66^         Grace  defended.  }  chIp.iil 

From  this,  experimental  Knowledge  called  Wifdom^  ^^^  fpiritual 
VndirJ^anding^  Col.  1.9.  there  always  proceed  fuch  Adions  as  are 
fuitable  thereunto,  and  as  become  thofe  that  are  fpiritually  wife,  fuch 
as  are  the  genuine  Fruits  and  proper  Effects  of  the  Knowledge  of  the 
Holy^  mention'd  Prci;.  i.  7.  Pfal.  ill,  10.  Job  2%.  28.  dXio  Prov, 
2.    IO5    II,   12. 

2.  Another  Thing  wherein,  I  think,  the  good  Actions  of  the 
Regenerate  differ  from  the  befl:  that  can  be  performed  by  any  unre- 
generate  Perfons,  is  this,  that  they  are  performed  out  of  fuch  a 
Love  to  God,  as  has  his  infinite  Perfections  for  the  formal  Reafon 
and  Ground  of  it.  Here  I  fhall  obferve,  (i)  That  unregenerate 
Perfons  may  perform  Adions  that  are  materially  good,  tho'  they 
have  no  Love  to  God  at  all  ;  yea,  tho'  they  have  no  Regard  to  him. 
It  is  not  to  be  doubted,  but  that  unregenerate  Sinners  may  believe 
there  is  a  God  ;  and  have  a  Fear  and  Dread  of  him,  as  well  as  Devils, 
Jam.  2.  19.  And  out  of  fuch  a  Fear  of  him  they  may  yield  Obe- 
dience to  his  Commands,  tho'  they  love  him  not.  (2)  Unregenerate 
Perfons  may  have  fome  Kind  of  Love  to  God,  which  may  put  them 
on  doing  many  Things  which  he  requires  them  to  do.  There  be 
fome  unregenerate  Perfons  that  have  a  very  confiderable  Refpedl  and 
Veneration  for  the  great  God  that  made  them,  and  continually  pre- 
ferves  them.  They  therefore  love  not  to  hear  his  Name  blafphemed  ; 
and  the  Kindnefs  they  may  apprehend  they  have  received  from  him, 
.  qiay  influence  them  to  do  many  Things,  which  they  may  think  good 
in  themfelves,  and  pleafmg  in  his  Sight  ;  and  they  may  apprehend 
that  God  is  (o  gracious  as  to  reward  them  well  for  the  good  Works 
which  they  perform.  There  may  be  in  the  Unregenerate,  a  Kind  of 
natural  Love  to  God,  anfwerable  to  the  Apprehenfions  they  have  of 
fome  Goodnefs  in  him,  as  well  as  fuch  a  Love  to  their  Neighbours  ; 
even  common  Grace  may  go  thus  far.  (3)  But  no  unregenerate 
Perfon  ever  loved  and  obeyed  God,  on  the  Account  of  the  admirable 
Perfections  of  his  Nature  ;  fo  that  his  Perfuafion  of  his  infinite  Good- 
nefs, arifing  from  his  own  experimental  Acquaintance  with  him,  was 
the  formal  Reafon  of  this  his  Love  to  him,  and  Defire  to  do  that  which 
would  pleafe  him  ;  fo  that  they  would  do  the  fame,  tho'  they  them- 
felves had  no  Benefit  by  it.  I  fuppofe.  That  he  that  cannot  do  thus, 
is  ftill  in  a  State  of  Nature,  and  does  not  know  and  love  God  in  a  gra- 
cious Manner  :  And  has  not,  in  the  Senfe  of  the  Scripture,  tajied  that 
the  Lord  is  gracious,  i  Pet.  2,  3.  Pfal,  34.   8. 

3- I 


ch7p.iv.'  }  Grace  defended.  6j 

3.  I  think  the  Regenerate  only  can  perform  good  AcSlions,  with  an 
Aim  and  Defign  to  glorify  God,  as  the  ultimate^'End  of  them.  There 
is,  as  I  think,  no  Doubt  to  be  made,  but  that  t]:e  Unregenerate  may, 
and  fometimes  do,  aim  at  God'sGlory,  in  fome  of  thcirAcbion?.  Such 
may  be  perfuadcd,  That  to  glorify  God  here,  is  the  only  Way  to 
obtain  eternal  Life  hereafter  j  and  this  may  put  them  upon  endeavour- 
ing to  glorify  God's  Name.  But  none  but  a  gracious  Soul  can  aim 
at  God's  Glory,  as  the  ultimate  End  of  what  he  does  ;  and  tho'  he 
fhould  fee  no  Advantage  to  himfelf  by  it.  But  I  think  every  truly 
holy  Soul  would  do  this.  However,  God  does  not  require  us  to  aim 
at  his  Glory,  without  any  Eye  or  View  to  our  own  Advantage  :  Thefc 
are  Things,  by  God  himfelf,  fo  joined  together,  that  we  ought  not  to 
go  about  to  feperate  them. 

So  much  may  fuffice  to  have  faid  in  this  Place,  concerning  the 
Difference  of  the  gracious  and  holy  Actions  of  thofe  who  are  already 
pafled  from  Death  to  Life,  and  thofe  Actions  in  which,  I  fuppofe,  the 
Condition,  on  which  Salvation  is  offered  unto  Sinners,  does  confif]-. 
This  will  neceflarily  be  furthsr  fpoken  to  hereafter. 


CHAP.    IV. 

That  GOD,  in  offeri?ig  JesusChrist,  with 
all  his  Benefits^  tojinful  Men^  ^mifi  needs 
offer  them  the  Grace  of  Regeneration. 


l^^^-'f'aof'G^'t'a^^'^  Jefus  Chrift,  with  all  his  Benefits,    made  to  Sinners, 

<g'":f:'^^^-;t;."^  is,  I  think,   in   the  Miniflry  of  the  Word  of  God, 

y^^  y  W'^  very  frequently  afierted,   by  orthodox  Preachers  of 

c^sf oof^qfc^  the  Gofpel  :  How  agreable  to  Truth,  I  fhall  in  this 


WcM^fM^^  Chapter  confider  :  And  whether,  if  this  be  true,  \t 
^^/^T^/^-^rWi.^  will  not  from  thence  follow,  Th.at  Sinners  have  in 
the  Gofpel,  an  OfFer  of  the  Grace  of  Regeneration  made  to  them  ; 
which  is  the  Point  I  am  endeavouring  to  maintain. 

Now  in  order  to  the  clearing  up  of  this  Truth,  I  fhall  (j)  {hzw^ 
That  there  is,  in  the  Gofpel,  an  OfFcr  of  Jefus  Chrift  himfelf  to  Sin- 
ners.    (2)  That,  having  an  Offer  of  Jefus  Chrift  himfelf,   they  have, 
with  him,  an  OfFer  of  all  his  Benefits.     (3)  That,  bavin?  an  Offer  of 
''/  K  2  ^  "  all 


68  Grace  defended.  \  ch1p.iv.' 

all  his  Benefits,  they  muft  needs  have  an  Oiter  of  the  Grace  of  Re- 
generation.    To  thefe  Things  I  will  fpeak  feverally. 

I.  I  fay  Sinners  have  in  the  Gofpel  an  Offer  of  Jefus  Chrift  himfelf 
made  to  them. 

This  I  fhall  take  for  granted,  it  being,  as  I  fuppofe,  generally  ac- 
knowledged by  all  that  own  that  Sinners  have  Salvation  conditionally 
offered  to  them.  Injohn  i.  ii,  12.  we  have  a  plain  Proof  of  this 
Truth. 

But  it  may  be  proper  here  to  obferve,  That  when  it  is  faid,  that 
Sinners  have  in  the  Gofpel  an  Offer  of  Jefus  Chriff-,  we  muft  not 
underftand  merely  his  Perfon,  God- Man  ;  but  his  Perfon  confidered 
as  cloathed  with  his  OfHce  of  Mediator  betwixt  God  and  Mankind  ; 
and  every  Way  qualified  and  enclined  to  execute  that  Office  ;  yea,  as 
having  undertaken  it  on  the  Behalf  of  all  that  will  receive  him,  or 
come  up  to  the  Terms  on  which  he  is  offered  to  them  :  Thefe  Names, 
Jefus  Chrijf^  are  plainly  expreffive  of  the  Office  he  bears,  and  his  be- 
ing anointed,  or  fet  apart  to  the  Execution  of  it ;  the  Name  Jefus 
fignifying  a  Saviour^  and  that  of  Chriji  and  MeJJiah^  his  being  anointed 
or  fet  apart  to  his  Office  :  And  whenever  we  fpeak  of  Jefus  Chrift, 
as  being  offered  unto  Sinners,  we  fhould  not  think  his  Perfon  only 
to  be  underftood,  but  his  Perfon  cloathed  with  the  Office  of  a  Savi- 
our, as  in  Matth.  i.  21.  l^bou  /halt  call  his  Name  Jesus  ;  for  he 
jhall  fave  his  People  from  their  Sim,  Now  this  Office  of  a  Saviour 
includes  in  it  thofe  of  Prieft,  Prophet,  and  King. 

Nor  is  Jefus  Chrift,  who  is  offered  unto  Sinners,  to  be  confidered 
meerly  as  cloathed  with  the  Office  of  a  Mediator,  but  as  perfeiStly 
qualified  for  the  Execution  of  it,  or  Accomplifhment  of  the  Work  he 
has  undertaken  to  perform,  viz.  the  bringing  many  Sons  unto  Glory ^ 
Heb.  2.  10.  To  this  End  he  zuas  inade  perfe£l  through  Sufferings, 
as  is  faid  in  the  fame  Verfe  ;  not  only  as  hereby  he  became  a  Pat- 
tern of  Patience  to  his  fuffering  Saints,  but  more  efpecially  as  by 
this  he  laid  the  Foundation  of  all  that  ftill  remained  neceffary,  in  order 
to  their  being  bro't  into  a  State  of  perfccSl  Happinefs  and  Glory. 
Unto  this  that  well  agreeth,  i  Pet.  3.  18.  For  Chrijl  alfo  once  fuf- 
fered  for  Sins,  the  Jufl  for  the  Unjufi  :  that  h£  might  bring  us  to  Gcd, 
being  put  to  Death  in  the  Fief),  but  quickened  by  the  Spirit.  To  the 
fame  Purpofe  it  is  faid  of  him,  Heb.  5.  9.  That  being  made  per fe£f , 
he  became  the  Author  of  eternal  Salvation  unto  all  them  that  obey  him. 
The  Price  of  Man's  Redemption  being  once  paid,  their  great  Saviour 
might  comfortably  go  on  and  accomplUh  all  that  was  further  neceffary 

in 


chap.iv.  }  Grace  defended.  69 

in  order  to  their  Happinefs,  in  their  efFedual  Calling,  Juftification, 
and  Regeneration,  6'f. 

When  Jcfus  Chrift  is  fpoken  of,  as  offered  to  Sinners,  we  muft  alfo 
confider  him  as  filled  with  all  that  Good  which  is  treafured  up  in  him, 
to  be  communicated  to  all  thofe  whom  he  eternally  faves.  For  it 
hath  plea  fed  the  Father^  that  in  hi?ti  all  Fulnefs  fioould  divcll^  Col.  i .  19. 
And  in  hi?n  are  hid  all  the  Treafwes  of  IVifdom  ami  Knowledge ^  Chap.  2. 
30.  And  we  are  told,  in  John  i.  14.  That  he  w^sfull  of  Grace  and 
Truth.  And  in  verfe  16.  fuch  as  have  an  Intereft  in  him  are  bro't 
in  faying.  Of  his  Fulnefs  have  all  we  received^  and  Grace  for  Grace, 
Jefus  Chrift  is  indeed  that  i^?^/«/^/«of  fpiritual  Good,  of  which  we  read, 
Zech.  13.  I.  In  him  therefore  all  our  Springs  are^  Pfal.  87.  7. 
He  is  a  full  Repofitory  of  all  thofe  good  Things  that  needy  Souls  can 
defire,  and  look  out  after  3  and  unto  all,  to  whom  he  is  Offered,  he 
is  offered  full  as  he  is. 

2.  Together  with,  and  in  Jefus  Chrift,  Sinners  liave  an  Offer  of 
all  his  Benefits.  This  is  indeed  a  plain  Confequencc  of  what  is  above 
faid,  vi%.  That  Sinners  have  an  Offer  of  Chrill  with  all  his  P^ulnefs. 
But  for  the  further  clearing  of  this  Point,  we  muft  here  confider, 
(i)  What  we  may  here  underftand  by  Chrift's  Benefits.  (2)  How 
it  appears  that  thefe  are  all  offered  unto  Sinners  in  and  with  him. 

(i)  Let  us  here  confider  what  we  are  to  undcrftand  by  Chrift's 
Benefits.  Now  unto  this,  in  a  Word,  I  fay,  That  by  thefe  Benefits, 
I  underftand,  all  thofe  fpecial  and  everlafting  Mercies,  which  God 
beftows  on  all,  and  only  thofe,  whom  he  eternally  faves  ;  and  which 
are  called  Things  that  accompany  Salvation^  Heb.  6.  9.  What  thefe 
Things  are,  I  have  more  particularly  fhown.  Part  I.  and  Chap.  II.  of 
thisEffay,  where  it  appears.  Page  30.  That  Man's  Salvation  contains 
in  it,  as  an  eminent  Part  of  it,  his  Deliverance  from  the  rei^nino- 
Power  and  Dominion  of  Sin,  in  and  by  his  Regeneration.  Such  as 
pleafe  may  fee  what  is  there  faid,  but  much  rather  what  the  Scripture 
fays,  Matth.   i.   21.   Tit.  2.   14.  and  Chap.   3.   5. 

(2)  I  muft  (hew  that,  all  thefe  Benefits,  not  any  one  of  them  ex- 
cepted, are  in  the  Gofpel  offered  unto  Sinners  in  and  with  Jefus  Chrift. 
They  cannot  be  either  offered  or  given  in  any  other  Way,  than  that 
now  exprefs'd.  I  mean.  That,  according  to  the  Way  which  God  lias 
ftated  in  the  Gofpel,  they  cannot.  The  natural  Order  and  Reafon  of 
Things  will  not  admit  that  they  ftiould,     For, 

Fir/, 


70  Grace  defended.  \  J^^ 


T     II. 

AP.IV. 


Firji^  Thefe  Things  being  all  repofited  in  Chrift,  as  has  been 
fhewn,  there  can,  I  fuppofe,  be  no  Way  (hewed,  how  any  Perfon  can 
be  a  Partaker  of  any  of  them,  without  being  made  Partaker  of  Jefus 
Chrift,  in  whom  they  are  all  treafured  up.  Thofe  therefore  that 
have  an  Interell  in  any  of  them,  are  faid  in  Scripture  to  have  the  fame 
in  him.  And  it  would  be  prepofterous  in  any  Perfon  to  defire,  or  la- 
bour to  obtain,  any  of  them,  in  any  other  Way,  than  by  getting  an 
Intereft  in  Jefus  Chrift  himfelf.  Thofe  that  have  an  Intereft  in  any 
one  of  thofe  Things,  are  therefore  in  Scripture  faid  to  have  them  in 
him.  In  him  they  have  tlieir  Rlghteoufnefs,  and  Strength,  and  their 
Life,  Ifa'i.  45.   24,   25.   I  John  5.   11.  Gal.  2.  20. 

Secondly^  Union  with  Chrift  is  therefore  neceflary  in  order  to  Per- 
fons  being  Partakers  of  any  of  thefe  Benefits.  Never  did  any  one 
Soul  partake  of  any  of  them,  without  being  firft  united  to  Chrift. 
They  are  all  conveyed  from  him  as  the  Head  of  his  Church,  which  is 
his  Body,  unto  the  Members  of  it  -,  or  as  from  a  Vine  to  it's  Bran- 
ches. For  this  the  Scriptures  are  full  and  plain,  as  may  be  feen, 
CoL  I.  18,  19.  and  Chap.  2.  19.  John  i.  16.  Eph.  i.  22, 
23.     See  alfo  John  15.   i, 6. 

But  there  being  feveral  Senfes  in  which  Perfons  may  be  faid  to  be 
united  to  Jefus  Chrift,  I  fhall  have  Occafion  in  my  next  Chapter 
diftin(!lly  to  confider  them,  and  fhew,  in  what  Senfe  Perfons  muft  be 
united  to  Jefus  Chrift,  before  they  can  partake  of  any  of  his  fpecial 
Benefits.  At  Prefent  it  is  fufficient  to  my  Purpofe  that  the  Scriptures 
are  plain  and  full.  That  Union  with,  or  to,  him  is  neceflary  to  that 
End  ;  and  that  he  muft  become  our's  in  Order  to  our  partaking  of 
any  of  his  fpecial  Favours :  Even  as  a  Woman  muft  marry  a  Man,  in 
order  to  her  having  fuch  an  Intereft  in  his  Eftate,  as  Wives  have  in 
the  Eftate  of  their  Hufband.s.  And  thus  much  may  fuftice  for  my 
fourth  Chapter. 


CHAP. 


Part    II 
Chap 


v;  }  Grace  defended.  71 


C  H  A  p.      V. 

That  neither  the  Grace  of  Regeneration,  nor 
any  A81  flowing  from  ity  or  by  which  it  is 
implied^  is  the  Condition  on  which  Salva- 
tion is  offered  to  Sinners^  and  confequently 
the  fame  muft  be  comprehended  i7i  the  Sal- 
vation offered  to  them. 


7r^^r^^i^  ^  ^  ^  ^  ^  in  the  forcgc?ir)g  Chapter  endeavoured  io 
'^^m^^<h<^^^Y■k  prove.  That  Sinners  have  in  the  Gofpe),  an  Offer  of 
^|21f  cSS:.!'^  Jefus  Chrifland  all  his  Benefits  made  to  them  ;  and 
plj^cSSaJSl^  confequently,  of  Regeneration,  which  is  one  of  the 
9^^^SS|f|  principal  of  them  :  I  am  apprehenfive  there  is  one 
foS^fSlfoia)  Exception  that  will  be  apt  to  be  made  againft  the  Ar- 
gument there  infifted  on,  viz.  That  Regeneration  itfelf,  (  or  which 
is  inEffedt  the  fame  Thing,  an  A6t  of  Faith  flowing  from  it,  or  im- 
plying it  )  is  the  Condition  on  which  the  Offer  of  Salvation  is  made  ; 
and  confequently  cannot  be  comprifed  in  the  Salvation  offered ;  be- 
caufe  one  and  the  fame  Thing  cannot  be  both  the  Condition  on  which 
Salvation  is  offered,  and  the  Benefit  itfelf  to  be  obtained  on  that  Con- 
dition ;  I  intend,  in  this  Chapter,  not  only  to  (how  the  Faultinefs  of 
fuch  an  Objection  ;  but  alfo  to  make  fome  Advantage  of  the  Confe- 
quence  made  ufeofinit,  for  the  Support  of  the  Hypothefis  which  it 
is  defigned  to  overthrow. 

I  then  readily  acknowledge.  That  the  fame  Thing  cannot  be  both 
the  Condition  on  which  Salvation  is  offered,  and  either  a  Part  or  the 
Whole  of  the  Salvation  offered  on  it.  If  therefore  it  can  be  proved. 
That  either  Regeneration  itfelf,  or  any  A6l  flowing  from  it  or  implyed 
in  it,  is  required  of  Sinners,  as  the  Condition  on  which  Salvation  is 
offered  to  them,  it  will  plainly  follow,  that  it  can  be  no   Part  of  the 

Sdivationj  on  that  Condition  offered. But  then,    on  the   other 

Hand, 


72  Grace  defended.  \  ch^'^p.  "" 

Hand,  if  it  Is  or  may  be  fufficlently  proved,  that  Regeneration  is  a 
Part,  and  an  eminent  and  principal  Part  too,  of  the  Salvation  offer- 
ed in  the  Gofpel,  it  will  as  firmly  follow,  that  it  cannot  be  the  Con- 
dition on  which  God  ofFers  that  Salvation.  If  therefore  I  have  proved, 
as  I  think  I  have,  That  Regeneration  is  compr.ifed  in  the  Salvation  of- 
fered to  Sinners  ;  or  if  I  can  ftill,  as  I  intend,  make  good  this.Afler- 
tion,  then  it  v/ill  appear  not  to  be  comprifed  or  implied  in  the  Con- 
dition. However,  if  I  have  not  yet  proved  this  in  the  Way  exprefTed, 
I  hope  I  fhall  fufficiently  evince  it  in  what  remains  to  be  fpoken  in  this 
Chapter. 

To  go  on  therefore,  there  are  now  two  Things  before  me  to  be 
made  good,  v'l'z.  (i)  That  neither  the  Grace  of  Regeneration,  nor 
any  A&:  flowing  from  it,  can  be  the  Condition  on  which  Salvation  is 
offered  to  Sinners.  (2)  That  from  hence  this  Conclufion  followeth. 
That  the  Grace  given  in  Regeneration  mufl  needs  be  comprifed  in  the 

Salvation  offered  : And  thefe  Things  I  fhall  endeavour  feverally 

to  illuftrate  and  confirm. 

I .  I  will  endeavour  to  fhew  that  neither  the  Grace  of  Regeneration, 
nor  any  A61  flowing  from  it,  and  fo  involved  and  implied  in  it,  can  be 
the  Condition  on  which  Salvation  is  offered,  as  above. 

(i)  I  fay,  the  Grace  of  Regeneration  itfelf,  cannot  be  the  Conditi- 
on on  which  God  offers  Salvation  to  fmful  Men.  For  Firjl^  The 
Condition  on  which  Salvation  is  offered  to  Sinners,  is  fomething  re- 
quired of  them  to  be  done  by  them,  which  the  Grace  of  Regeneration 
is  not.  The  Condition  required  of  Sinners  is  fomething  which  they 
are  diredled  to  do,  in  Anfwer  to  fuch  Enquiries  of  awakened  Souls  as 
thefe,  IVhat/hallive  do?  Afts  2.  37.  and.  What  Jhall  I  do  to  he 
faved?  A(^s  16.  30.  It  is  fomething  called  in  Scripture  Believing^ 
Repenting^  Obeying^  Seeking  the  Lord^  Calling  on  his  Name,  &c.  as  I 
have  formerly  fhewed.  But  theGrace  of  Regeneration  is  no  a6l  at  all, 
either  of  God,  or  of  the  Sinner, tho'  it  be  God's  Gift.  It  is  an  infufed 
Habit  or  Principle,  by  which  they  that  have  it  are  difpofed  to  a6t  as 
they  fhould  do,  not  their  adling.  For  it  is  called  in  Scripture,  a  new 
Heart,  a  new  Spirit,  the  Jieiu  Creature,  the  Seed  of  God,  the  Image  of 
God,  the  divine  Nature,  &c.  none  of  which  Words  or  Names  fignify 
Anions,  but  a  Principle  of  Grace  or  Holinefs  wrought  in  Men's  Souls 
by  the  Holy  Spirit,  creating  them  anew  in  Chrijl  fefus  unto  good  IVorks^ 
that  they  fhould  walk  in  them,  Eph.  2.  lO.  and  Ezek.  36.  26,  27. 
Secondly,  The  Grace  of  Regeneration  cannot  be  the  Condition  on 

which 


Chap,  v!  }  Gracc  defended.  73 

which  Salvation  is  offered  to  Sinners,  becaufe  they  cannot  have  it  be- 
fore they  are  in  a  State  of  Salvation  ;  which  to  its  being  a  Condition 
on  which  Salvation  is  offered,  is  neceffarily  required.  But  this  will 
by  and  by  be  made  further  evident. 

(2)  No  A(St  flowing  from  the  Grace  of  Regeneration,  or  imply- 
ing it,  can  be  the  Condition  on  which  Salvation  is  offered.  No  fuch 
A&,  I  mean,  as  any  Perfon  performs  by  the  Help  of  that  Grace, 
which,  in  his  Regeneration,  he  receives.  And  to  make  good  what  I 
here  affert,  I  will  (hew,  (i)  That  if  that  could  be  which  is  here  de- 
nied, then  a  Sinner  might  be  vitally  united  to  Jefus  Chrifl:,  while  he 
has  no  Covenant-Intereft  in  him.  And  (2)  Then  alfo  might  a  Sinner 
be  horn  of  Gcd^  and  born  of  the  Spirit^  before  he  is  juftified  by  the  Im- 
putation of  the  Righteoufnefs  of  Chrifl  to  him  :  Neither  of  which  can 
be  true,  or  may  by  any  Means  be  admitted. 

I.  I  fay,,  if  any  Ad,  or  Adts,  flowing  from  the  Grace  of  Regere- 
ration,  or  implying  it,  were  the  Condition  on  which  Salvation  is 
offered,  then  it  would  follow,  that  a  Perfon  may  be  vitally  united 
to  Chrift  before  he  has  any  Covenant-Intereft  in  him  and  his  Benefits  j 
which  mufl  be  denied.  I  fuppofe  there  are  fcarce  any  of  our  Divines 
that  will  deny  this  Confequence,  becaufe  the  Conclulion  or  Inference 
is,  what  they  generally  hold  and  maintain  :  For  they  think  an  A61  of 
Faith,  flowing  from  a  Principle  of  Grace  given  in  Regeneration,  is 
required  in  order  to  our  Salvation  ;  nor  do  they  at  all  doubt,  but 
that  all  in  whom  a  Principle  of  Grace  is  wrought,  are  vitally  united 
unto  Chrift,  and  that  before  they  have  any  Covcnant-Interefl  in  him  : 
For  they  fuppofe  it  to  be  impofTible,  that  any  Perfon  fhould  have  a 
Covenant-Intereft  in  Jefus  Chrift  that  has  not  believed  in  him,  and 
this  with  that  Kind  of  Faith  which  is  given  in  Regeneration  ;  and 
which  can  be  only  exerted  by  a  regenerate  Soul.  It  is  not  therefore 
fuppofed,  that  there  is  any  Abfurdity  in  the  Inference  I  draw  from  the 
Propofition  I  oppofe.  What,  therefore,  is  here  incumbent  on  me  is 
to  fhow,  that  it  is  impoflible  that  any  Perfon  fhould  be  vitally  united 
to  Jefus  Chrift,  before  he  has  a  Covenant-Intereft  in  him  ;  and  con- 
fequently  fuch  a  Right  to  his  Benefits  alfo. 

I  will  therefore  here  endeavour  to  make  it  manifeft,  that  this  :S 
impofTible.  And  to  this  End  I  will  briefly  fhew  (i)  What  I  take  to 
be  imported  in  a  vital  Union  to  Jefus  Chrift.  (2)  What  I  intend 
by  a  Covenant-Intereft  in  him.     And  then  I  will  (hew  (3)  How  un- 

L  rcafonable 


74  Grace  defended,        }  cha*." 

reafonable  it  is  to  imagine,  Thai  a  Perfon  that  has  not  fuch  an  In- 
tercft  in  Cbrift  and  his  Benefits,  may  yet  be  vitally  united  to  him. 

1.  And/r/?,  I  will  here  fhew,  what  I  fuppofe  to  be  imported  in 
that  vital  Union  with  Jefus  Chrift,  whereof  I  here  fpeak. 

Now  to  this  I  fay,  ( i )  7'hat  this  imports  that  the  great  Work  of 
Regeneration  is  really  wrought  in  fuch  a  Soul  ;  or  that  he  is  born  of 
God,  born  of  the  Spirit ;  that  God  has  given  him  a  new  Heart,  and 
a  new  Spirit ;  reftorcd  his  Image  in  him,  which  he  had  loft  by  the 
P'all  ;  endowed  him  with  a  Principle  of  fpiritual  Life  ;  planted  the 
Seed  of  Grace  in  his  Soul  ;  made  him  Partaker  of  the  divine  Nature. 
All  this  muft  needs  be  implied  in  a  vital  Union  with  Jefus  Chrift  : 
For  it  is  by  the  Soul's  Conformity  to  the  Image  of  the  Soft  of  God,  or 
by  his  having  Chrift  formed  in  him, that  this  hisUnion  with  him  is  bro't" 
about  or  effected.  We  are  therefore  told,  that  he  thai  h  joined  to  the 
Lord  is  one  Spirit,  i  Cor.  6.  17.  (2)  Such  as  thefe  are  actually  be- 
come the  Temples  of  the  Holy  Ghoft,  having  the  Spirit  of  God, 
Father  and  Son,  dwelling  in  them,  as  in  i  Cor.  6.  15,  16,  17^  and 
vcr.  19.  And  God  dwells  and  walks  in  them,  2  Cor.  6.  16.  So 
that  they  are  become  an  Habitation  of  God  thro'  the  Spirit,  Eph.  2. 
22.  and  Chrift  lives  in  them.  Gal.  2.  20.  (3)  Such  as  thefe  have 
already  eternal  Life  ;  and  fhall  not  come  into  Condemnation,  but 
are  already  paffed  from  Death  to  Life,  and  have  eternal  Life  abiding 
in  them,  fo  that  they  fliall  never  die.  See  John  5.  24.  i  John  3. 
14,  15.  and  Chap.  5.  12.  alfo  John  11.  25,  26.  (4)  Such  as  thefe 
God  has  already  began  to  glorify,  as  plainly  appears,  2  Cor.  3.  18. 
The  Spirit  of  God  and  of  Gbry  refieth  on  them. 

2.  I  muft  next  fliew,  what  I  intend  by  a  Covenant-Intereft  in 
Jefus  Chrift  and  his  Benefits  :  And  here,  in  general,  I  fay,  I  hereby 
intend  a  juft  Right  and  Title  to  them,  by  the  Promifes  of  God  in  the 
new  Covenant  ;  and  that  unto  iVIen's  having  fuch  a  Right,  their 
Performance  of  the  Condition  on  which  Jefus  Chrift  and  his  Benefits 
are  offered,  or  conditionally  promifed,   is  abfolutely  neceflary. 

.  Now,  with  Refpecl  to  this  Intereft  in,  or  Right  to,  Chrift  and    his 
Benefits,  I  think  it  necefiTary  to  fay  feveral  Things. 

I.  And /ryf,  this  fuppofeth,  that  there  are,  in  the  Gofpel,  condi- 
tional Ofters  and  Promifes  made  of  thefe  Things  unto  finful  Men, 
plainly  importing,  that  they  fhall  become  theirs  on  the  Performance 
of  the  Condition  or  Conditions  to  that  End  required  of  them.  But 
on  this  I  need  not  enlarge,  having  before  fpoken  fully  to  it. 

2.  That 


Chap.  V.  }  Gracc  (kfenckd.  7^; 

2.  That  thefe  Conditions  muft  be  performed  before  a  Right  can 
be  had  to  the  Things  conditionally  promifed.  The  very  Notion  of  a 
conditional  Offer  or  Promife  does  plainly  imply  fo  much. 

3.  I  acknowledge,  that,  according  to  my  Hypothefis,  a  Sinner 
mult-,  in  order  to  his  having  fuch  a  Right,  perform  the  now  intended 
Condition,  before  lie  has  the  great  Work  of  Regeneration  wrought  in 
him  ;  and  confequcntly,  Strength  given  to  him  in  his  Regeneration 
is  not  required  in  order  to  it  :  Yet  I  believe,  that,  in  order  to  this,  a 
Sinner  needs  the  Help  and  Influences  of  God,  by  his  Word  and  Spirit, 

4.  Sinners  can  have  no  Right  to  any  of  the  Benefits  purchafed  by 
Jefus  Chrift  for  them,  and  laid  up  in  him,  'till  they  have  a  Right  to^ 
and  Intereft  in  himfelf,  as  has  been  already  fhewed. 

5.  Union  with  Jefus  Chrift  is  alfo  abfolutely  necefTary,  in  order  to 
our  partaking  of  his  fpecial  Benefits.  They  are  all  communicated  by, 
and  derived  from  him,  as  he  is  Head  of  his  Church,  Col.  j.  18,  19. 
and  Chap.  2.  19.  Eph,  i.  22,  23.  alfo  John  15.  from  the  Beginning 
to  Verfe  6. 

6.  The  Grace  of  Regeneration  cannot  be  received  from  Chrifl^  by 
his  People,  as  their  vital  Head^  or  as  being  in  fuch  a  vital  Union  with 
him  as  I  lately  defcribed.  This  is  moft  obvious,  becaufe  no  Perfon  is 
fo  united  to  him,  'till  he  is  regenerate  or  born  again  ;  It  being  by  the 
Beflowment  of  the  Grace  of  Regeneration  on  any  Soul,  that  fuch  an 
Union  with  Chrift  is  brought  about  or  efFedled.  It  is  by  putting  his 
holy  Spirit  into  fome  of  the  Children  of  Men,  that  Jefus  Chrift  unites 
them  to  himfelf;  and  thus  all  that  ^ve  joined  to  the  Lord  are  ons  Spirit 
with  him  :  And  hence  it  appears,  that  they  receive  not  the  Grace  of 
Regeneration  from  him,  as  being,  in  this  Senfe  their  Head  ;  but  to 
the  End  he  may  be  fo,  and  they  his  Members. 

It  is  therefore  by  a  fcederal  Union  with  Jefus  Chrift^  that  his  Peo- 
ple are  made  Partakers  of  regenerating  Grace.  That  Union  with 
him  is  to  this  End  necefTary,  I  have  already  fhewed.  All  his  Benefits 
are  communicated  to  his  People,  as  from  a  Head  to  its  Members^^ 
and  without  fome  Union  with  him,  none  of  his  flwing  Benefits  can 
be  received  by  them.  But  it  is  evident, that  in  order  to  their  receiving 
the  Grace  of  Regeneration,  they  can  have  no  other  than  a  relative 
Union  to  him  ;  and  this  can  be  no  other  than  a  fcsderal  Union  with 
him  :  AnJ  this,  I  fay,  they  may  and  muft  have,  before  they  can  par- 
take of  regenerating  Grace. 

What  I  have  here  faid  I  fhali  endeavour  to  make  good  by  the  fol- 
iov/ing  Confiderations. 

L  2  I.  There 


76  Grace  defended.  \  ^^^^  "; 

I.  There  is  a  covenant  as  well  as  a  vital  Union  betwixt  Jefus  Q  rift 
and  his  People.  That  there  is  a  vital  Union  betwixt  him  and  them, 
is  generally  acknowledged  among  us.  This  I  have  fpoken  of  before 
in  Page  34.  That  there  is  alfo  a  Covenant-Union  betwixt  our  Savi- 
our and  his  People,  I  fuppofe  to  be  likewife  acknowledged  ;  and  this 
is  that  of  which  I  here  fpeak,  and  the  Nature  whereof  I  would  explain. 

I.  Here  then,  in  the  firft  Place,  I  muft  obferve.  That  there  is  a 
Covenant-Union  betwixt  God  and  fome  of  the  Children  of  Men, 
immediately  arifmg,  or  refulting,  from  a  mutual  Agreement  or  Sti- 
pulation betwixt  him  and  them,  which  does  not  of  it  felf  entitle  thofe 
who  are  taken  into  it,  to  any  ofthefaving  Benefits  of  the  Coveiant 
entred  into.  This  will  be  manifeft  if  the  Nature  of  the  Covenant 
intended  (I  mean  the  Covenant  of  Grace)  be  a  little  confidered  j  and 
who  the  Parties  are  that  are  engaged  in  it. 

And,  in  general,  I  here  fay,  that  the  Covenant  by  which  this 
Union  is  brought  about,  being  conditional,  the  Union  intended  can- 
not be  efFe<5led,  'till  the  Condition  be  performed.  The  Covenant  I 
here  intend  is  the  new  Covenant,  or  the  Covenant  of  Grace  ;  and 
this  is  a  conditional  Covenant,  as  I  have  fufficiently  proved  in  the  firft 
Part  of  this  EfTay.  In  this  Jefus  Chrift  and  all  his  Benefits  are  con- 
ditionally promifed  to  finful  Men.  TheCondition  therein  required  of 
Sinners,  is  that  they  lay  hold  on  the  Covenant,  or  fubmit  to  the  Terms 
of  it,  and  then  perform  what  is  required  in  it,  in  order  to  their  en- 
joying the  Good  of  it.  What  that  is  which  is  required,  has  already 
been  fufficiently  declared.  By  doing  this.  Sinners  obtain  a  Right  to 
Jefus  Chrift,  with  all  his  Benefits  offbred  to  them  ;  and  fo  have  fuch 
a  Relation  to  him  as  they  never  had  before.  And  in  this  Relation, 
whereof  I  now  fpcak,  their  covenant  Union  with  him,  which  1  here 
intend,  does  confift. 

But  I  fliall  endeavour  to  clear  up  this  more  fully  by  a  brief  Obfer- 
vation  offeveral  Things  here  following,  as  (i)  That  there  is  a  cove- 
nant Relation  betwixt  God  and  his  People,  which  does  immediately 
arife  and  refult  from  their  taking  hold  of  the  Covenant,  or  fubmitting 
to  the  Terms  of  it.  Tho'  God  does,  in  the  Gofpel,  offer  to  enter 
into  Covenant  with  Sinners,  this  Covenant  is  not  a6tually  made  be- 
twixt him  and  them,  'till  there  be  a  Confent  of  both  Parties  to  the 
Terms  of  it.  This  is  done  on  the  Part  of  Sinners  invited  to  come 
into  it,  when  they  take  hold  of  God's  Covenant :  In  doing  of  which  they 
are  faid  to  join  themfelues  to  the  Lord  to  ferve  hi?!!,  Ifai.  56.  3,  4,  5. 
sad  jer,  50.  5.  When  this  is  done  there  is  a  mutual  covenant  En- 
gagement 


cha^.v.  }  Grace  defended.  77 

gagernent  betwixt  him  and  them,  as  in  Dcut.  26.  17,  18.  In  the 
Language  of  the  new  Tclhment,  this  is  done  by  a  proteircd  Sub- 
je6tion  to  the  Gofpel,  and  our  being  baptized  in  (or  into)  the  Name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  GhofV,  2  Cor.  9.  13. 
and  Maith.  28.  19.  Now,  tho'  hereby  there  is  a  covenant  Relation 
and  Union  brought  about  or  efFcded  betwixt  (}od  and  the  Sinners 
thus  taking  hold  of  the  Covenant,  as  is  exprefTed  in  the  Places  quoted  ; 
yet  this  is  not  that  Union  with  Jcfus  Chrift,  which  I  principally  here 
intend:  For  Perfons  may  be  thus  joined  to  the  Lord,  and  yet  never 
be  faved,  as  appears,  John  15.  i,— 6.  and  Ro77i.  9.  3,  4.  and  fever  J 
other  Places.  Wherefore  (2)  There  is  yet  a  nearer  covenant  Re- 
lation, or  foederal  Union  betwixt  Chrift  and  his  People,  than  that 
which  has  been  now  mentioned,  which  is  come  into  when  Men  come 
up  to  the  Terms,  or  perform  the  Condition,  on  which  Chrift  and  his 
Benefits  are,  in  the  Gofpel,  offered  to  them.  For  whereas^  'till  this 
is  done,  God's  covenant  People  are  but  in  a  State  of  Probation,  m 
order  to  their  obtaining  the  everlafting  Mercies  offered  to  them  in 
the  new  Covenant,  on  a  Condition  yet  depending,  not  being  fulfilled  ; 
they  having  now  performed  that  Condition,  have  a  real  and  juft  Right 
to  all  that  Good,  of  which  before  they  had  no  more  than  a  condltioiial 
Promife  made  to  them. 

Having  thus  declared  what  I  intend,  both  by  that  vital  and  cove- 
nant Union,  which  is  betwixt  Chrift  and  thofe  belonging  to  him,  I 
Ihall  proceed, 

3.  To  fhew  how  unreafonable  a  Thing  it  is  for  any  to  imagine  it 
pofTible,  that  a  Perfon  who  has  no  fuch  covenant  Intereft  in,  or  Rela- 
tion to,  Jefus  Chrift,  as  that  but  now  defcribed,  may  yet  be  vitally 
united  to  him,  in  the  Manner  before  Exprefl'ed,  (Page  74.)  A  Per- 
fon vitally  united  to  Jefus  Chrift,  is  made  an  adual  Partaker  of  him, 
and  Chrift  has  taken  Pofleftion  of  his  Soul,  to  dwell  and  walk  in 
for  ever  :  They  who  are  thus  joined  to  the  Lord  are  one  Spirit  with 
him,  I  Cor,  6.  17.  and  fo  in  fuch  a  Union  as  that  mentioned  by 
Jefus  Chrift  himfelf,   in    John  17.  21,  22,  23.   That  they  may  he  one^ 

as  thou..  Father.,  an  in  7ne  and  I  in  thee.,  that  they  may  he  one  in  us  : 

and  the  G  lory  which  thou  gaveji  ?ne^  I  have  given  thefn  :  that  they  may 
be  one^  even  as  we  are  one.  I  in  the?n,  and  thou  in  me.,  that  they  ?nay  be 
made  pcrfe^  in  one.  And  fuch  a  Union  as  that  alfo  by  him  intended. 
Rev.  3.  20.  Behold  I  Ji and  at  the  Door  and  knock.,  if  any  Man  hear  jny 
Voice.,  and  open  the  Door,  I  will  come  in  to   hi?n,  and  will  fup  with  him., 

and  he  with  me.  Is  it  pofTible  that  they  fhould  enjoy    Chrift,  in 

fuch  an  Union  with  him  ?  For  my  part,  lam  otherwifc  pcrfuade^. 

If 


7  8  Grace  defended.         \  ch7p.  v! 

If  Sinners  may  be  thus  made  Partakers  of  Chrift,  before  they  have 
any  covenant  Intereft  in  him,  or  Right  to  his  Benefits,  What  Occa- 
fion  is  tliere  of  a  conditional  Offer  of  him  to  be  made  to  them  in  the 
Gofpcl  ?  And  how  unaccountable  is  it,  that  any  do  affirm.  That 
Sinners  muft  be  vitally  united  to  Jefus  Chrift,  before  they  can  have 
a  covenant  Right  to  him  ;  yea,  before  they  can  perform  the  Condi- 
tion on  which  he  is  offered  in  the  Gofpel  ?  I  cannot  think  that  fuch 
an  Union  with  Chrift,  in  order  to  our  having  a  covenant  Intereft  in 
him  and  his  Benefits,  is  neceffary  ;  but  on  the  contrary.  That  our 
having  a  covenant  Intereft  in  him  is  neceffary,  in  order  to  our  having 
fuch  a  vital  Union  with  him  :  And  that  Sinners,  who  are  eternally 
faved,  do  not  perform  the  Condition  on  which  Chrift  is  offered, 
after  they  are  thus  united  to  him,  but  in  order  to  their  being  fo. 
Chrift  ftands  and  knocks  at  the  Sinner's  Door,  and  the  Sinner  opens 
to  him  before  he  comes  in  to  him,  as  appears  by  the  Text  lately 
mentioned.  Rev.  3.  20.  If  it  be  faid,  that  no  Man  can  polTibly 
open  his  Heart  to  Chriit,  by  any  AffiftaRces  he  can  receive  from  him, 
imtil  Chrift  be  vitally  united  to  him  ;  as  this  is  to  beg  the  Thing  in 
Quefticn,  fo  it  feems  to  contradi6t  the  Text,  which  fuppofeth  the 
Sinner  to  open  to  Chrift  knocking  at  the  Door  of  his  Heart,  before 
he  enters,  and  takes  up  his  Abode  in  it.  Chrift  -can  knock  loud 
enough  to  ftir  up  the  Sinner  to  open  to  him,  before  he  actually  enters 
and  takes  Poffeifion  of  his  Soul. 

There  is  one  Thing  more  here  neceffary  to  be  faid,  before  I  pro- 
ceed to  another  Argument  ;  i^/z.  That  tho*  a  covenant  Union  to,  or 
■with  Jefus  Chrift,  be  only  neceffary,  in  order  to  a  Sinner's  partaking 
of  the  Grace  of  Regeneration,  or  indeed  poffible  to  be  had  5  yet  that 
Grace  being  once  received,  all  future  Supplies  of  more  of  the  fame 
Kind  flow  from  him  to  his  Members,  as  vitally  united  to  him,  and 
living  Members  of  that  myftical  Body,  whereof  he  is  the  living  Head. 
Hence  it  is  that  many  Texts  of  Scripture,  which  fpeak  of  thofe  In- 
fluences and  Supplies  of  Grace,  which  Chrift's  Members  receive  from 
him,  do  plainly  fuppofe  and  imply  their  being  in  a  State  of  vital  Union 

with  him,  'dsjohn  i.   16.  and  Chap.  15.  v.  i, 6.     But  fuch  Union 

cannot  be  nsceflary  to  the  firjl  Grace,  but  that  is  neceffary  to  /V,  as 
being  imm-diately  effected  by  it. 

I  now  proceed  to  a  fecond  Argument,  to  prove.  That  no  A(St  or 
A£ts  flowing  from  the  Grace  of  Regeneration,  or  implied  in  it, 
can  be  the  Condition  on  whioli  Salvation  is  offered.  And  the  Argu- 
jnent  which  I  fhall  now  make  ufc  of  is  this^  That  if  tliis  might  be, 

then 


£hap.  v.  }  Grace  defended.         79 

then  may  Sinners  be  made  Partakers  of  the  Grace  of  Regeneration, 
hefore  they  are  juftified  by  the  Imputation  of  the  Righteoufnefs  of  Jefus 
Chrift  to  them,  which  it  is  impoffible  they  fhould  be.  Note  here, 
that,  by  before^  as  formerly,  I  intend  before^  in  order  of  Nature,  and 
not  in  refpe6l  of  Time.  I  acknowledge  that  in  this  Senfe,  thcfe  Mer- 
cies are  granted  together,  and  at  once  j  but  if  we  refpea  the  natural 
Order  of  their  being  given,  Juftification  or  Abfolution  from  the  Guilt 
of  Sin,  goes  before  the  other. 

Before  I  proceed  to  make  this  good,  I  will,  for  preventing  Miftakes, 
take  Notice  of  a  neceflary  Diftinaion,  with  Refpea  to  Man's  Jufti- 
fication before  God,  or  by  him.  That  which  I  intend  is  this,  That 
by  our  Juftification  we  may  underftand,  either  our  Juftification  by 
the  Imputation  of  the  Righteoufnefs  of  Chrift  to  us,  or  our  beins;  ac- 
counted and  dechrid  righteous,  on  the  Account  of  our  Intereft  in 
that  Righteoufnefs,  after  the  Imputation  thereof.  As  thefe  are  Things 
evidently  diftinguiihable,  in  refpea  of  the  Nature  and  Order  of  them  ; 
fo  they  are  no  lefs  plainly  diftinguiflied  in  the  holy  Word  of  God. 
Juftification,  in  Scripture,  fometimes  fignifies  the  making  of  a  Man 
righteous,  by  the  Imputation  of  the  Righteoufnefs  of  Jefus  Chrift  to 
him,  or  by  the  Gift  of  that  Righteoufnefs  conferred  on  him,  as  in 
Rom,  5.  17.  And  this  agrees  well  with  the  Meaning  of  the  Word  ; 
for,  as  to  glorify  fignifies  to  make  glorious,  fo  to  juftifv  fignifies  to 
make  juft  or  righteous  ;  and  this  is"  in  Scripture  ufed  for  a  Sinner's 
being  made  juft  or  righteous,  by  the  Imputation  of  the  Righteoufnefs 
of  Chrift  to  him,  Rom.  4.  5,  6.  But  to  him  that  workcth  7vA^  hut 
believeth  on  hhn  that  jujfifieth  the  Ungodly^  his  Faith  is  auntcd  to  him  for 
Righteoufnefs  :  Even  as  David  alfo  defcribcth  theBlefl^ednefs  of  theMan 
unto  whom  God  imputeth  Righteoufnefs  without  Works.  Thus 
fuch  as  are  unjuft  and  ungodly  before,  and  until  they  are  juftified,  are 
by  their  Juftification  made  righteous,  by  a  Righteoufnefs  imputed  to 
them,  the  Righteoufnefs  of  Jefus  Chrift  being  unto  and  upon 
them,  as  in  Rom.  3.   22. 

But  then,  Juftification  is  fometimes  in  Scripture  taken  for  the  de- 
claring and  pronouncing  one  righteous ,  who  really  is  fo,  before  fuch 
a  Sentence  is  pronounced  :  And  in  this  Senfe,  to  j'uftify,  is  a  forenfick 
Word  or  Term,  taken  from  Courts  of  Juftice,  and  is  in  that  Senfe 
commonly  ufcd  among  Men.  In  this  Senfe  of  the  Word,  Men  never 
Ihould,  and  God  never  does  juftify  any,  but  thofc  who  are  juft  before 
fuch  Juftification.  For  he  that  jujiifieth  the  TVickcd^  and  he  that  con- 
demneth  the  JuJ}.,  even  they  both  are  an  Mcmir.ation  to  the  Lord.,  Prov. 
17.   15.     Taking  Juftification  in  this  Senfe,  a  Man  muft  be  iuft  and 

holy 


So  Grace  defended.         \  chap.v.' 

holy  too,  before  God  will  juftify  him.  And  there  is  no  Doubt  to  me, 
but  that  when  the  Apoftle  Jatnes  affirms,  That  a  Man  is  juftified  by 
Works,  he  ufeth  the  Word  in  thisSenfe  :  For  thus  God  juftifieth  none 
but  fiich  as  have  both  an  imputed  and  an  inherent  Righteoufnefs. 
But  in  the  lirft  Senfe  mentioned,  which  is  that  in  which  I  ufe  the 
Word  in  this  Difcourfe,  a  Man  has  no  true  Righteoufnefs  at  all  before 
God  juftifieth  him,  by  the  Imputation  of  the  Righteoufnefs  of  Chrift 
to  him :  And  thus,  for  God  to  juftify  the  Ungodly,  is  a  Word  or 
Term  peculiar  to  the  Gofpel ;  and  is  never  ufed  in  any  Courts  of 
Juftice  among  Men,  that  I  know  of. 

This  being  the  Senfe  in  which  I  ufe  the  Word,  as  I  intimated,  what 
I  here  affirm  is.  That  a  Sinner  is  not,  cannot  be  regenerated  by  the 
Spirit  of  God,  or  born  of  the  Spirit,  before  he  is  juftified;  and  con- 
fequently  no  A61  flowing  from  the  Grace  of  Regeneration,  or  im- 
ply ins;  it,  can  be  the  Condition  on  which  Salvation  is  offered,  or  given  : 
And  I  will  endeavour  to  make  good  both  the  Antecedent  and  Confe- 
quence,  or  Inference  from  it. 

I .  I  fay.  That  no  Sinner  is,  or  can  be  regenerated  by  the  Spirit  of 
God,  before  he  is  juftified  by  the  Righteoufnefs  of  Chrift  imputed  to 
him  ;  or  that  Juftification  is,  in  Order  of  Nature,  before  Regenera- 
tion, and  not  after  it. 

To  make  this  good,  I  will  fhew,  that  it  will  not  confift  with  that 
perpetual  or  ftanding  Rule  of  Righteoufnefs,  which  God  entred  into 
with  Mankind  in  Adam,  while  in  Innocence,  to  regenerate  finful 
Men  by  his  holy  Spirit,  while  they  are  in  an  unjuftified  Eftate  :  And 
this  I  fhall  endeavour  to  clear  up  in  feveral  Obfervations,  which  here 
follow. 

( I )  The  Covenant  of  Works  which  God  entred  into  with  Man- 
kind while  in  Innocency,  was  dcfigned  to  be  a  ftanding  Rule  of  rela- 
tiv^e  Juftice,  betwixt  himfelf  and  them,  according  to  which  he  would 
deal  with  them  for  ever.  This  has  been  well  obferved  and  aflerted 
by  the  learned  and  very  judicious  Mr.  Samuel  Willard,  in  his 
Expofition  of  the  AfTemblies  Catechifm,  (Page  150.)  Hence  all 
God's  Tranfadions  with  Mankind  have  hitherto  been,  and  ever  will 
be  ordered  according  to  that  ftanding  Rule.  If  therefore,  there  could 
not  h?.ve  been  a  Way  found  out  wherein  the  Juftice  of  God,  and  the 
Honour  of  his  Law  might  have  been  vindicated,  yea,  every  Tittle  of 
that  Law  fulfilled,  as  in  Matih.  5.  17,  18.  no  Flefh  could  have  been 
fiivcd.  With  this  agreeth  what  we  have  in  Rjom.  3.  26,  and  -y.  31.  alfo 
Chop,  8.  t'.  4.  2.  According 


Shap.?;|         Grace  defended.  Si 

2.  According  to  the  Tenor  of  this  now  mentioned  Covenant,  a 
perfe(5l  Righteoufnefs  was  required  in  order  to  Man's  having  Life  and 
Happinefs  ;  and  Death  was  thrcatned  for  the  leaft  OfFence  againft  it, 
as  appears  in  Gen.  2.  17.  and  Gal.  2'  10,  iz.   '   ''/'*;•    '  •   '^' 

3.  By  finning  againft  God,  Man  forfeited  and  loft  thatLifc,  which, 
in  a  Way  of  Obedience,  he  might  have  obtained,  and  became  fubjeft 
to  Death  :  In  which  Death  not  only  Ma?n  and  Eve  themfelves,  but 
all  their  Pofterity  were  involved,  Rom,  5.  12.  and  Chap.  3.  23.  Gal. 
3.  10.  Rom.  6.   23. 

,  4.  The  Death  which  by  Sin  Mankind  brought  upon  themfelves, 
included  in  it,  as  one  fpecial  Part  or  Branch  of  it,  the  Lofs  of  God's 
Image,  and  the  Corruption  and  Depravation  of  Man's  Nature,  which 
we  call  habitual  Corruption.,  or  original  Sin.  This,  I  fuppofc,  I  have 
fulficiently  proved  in  Part  I.  Chap.  I.  of  this  Eflay.  Here  let  it  be 
remarked,  (i)  That  the  Sin  by  which  Mankind  loft  their  Right  or 
Title  to  Life,  or  rather,  by  which  they  fell  fliort  of  a  Right  to  it, 
was  their  eating  the  forbidden  Fruit.  By  this  Sm  the  Covenant  of 
Works  was  wholly  broken,  and  the  Life  promifed,  utterly  loft,  and 
the  Death  threatned,  fully  merited.  (2),  Man's  loofmg  and  being 
deprived  of  God's  Image,  the  before  mentioned  Depravation  of  his 
Nature,  was  no  Part  of  this  Sin,  but  a  penal  EffecSl  and  Confequent 
of  it,  as  I  have  ftiewed  in  the  former  Part  of  this  Eflay.  Indeed  this 
Corruption  of  Man'^  Nature,  after  his  Fall,  does  very  much  confift 
in  it,  as  well  as  in  his  adlual  Tranfgreflions ;  and  the  fame  may  be 
faid  concerning  the  Devils.  But  what  I  fay  here  is,  that  the  Depra- 
vation or  Corruption  .of  iMan's  Nature  was  not  the  Sin  by  which  he 
brake  the  Covenant  =of  Works,  but  a  Puniftiment  of  it. 

Indeed  Man,  after  his  Fall,  went  on  finning  againft  the  moral 
Law,  confidered  as  a  Rule  of  Righteoufnefs  ;  but  the  Covenant  of 
Works,  as  a  Covenant,  he  could  not  more  eftecflually  break  than  he 
had  already  done.  Nor  did  God  after  Man's  PVd,  require  Obedience 
of  him,  as  the  Condition  of  that  Covenant  which  he  had  already  bro-* 
ken,  and  the  Good  whereof  he  had  already  forfeited,  but  treatecf 
with  him  wholly  on  the  Foot,  and  according  to  the  Terms,  of  a  new 
Covenant,  which  he  had  begun  to  reveal  and  make  known  to  him. 
Gen.  3.  15.  For  had  it  not  been  for  this,  there  would  have  been  no 
Room  left  for  any  Treaty  with  Sinners,  in  order  to  their  Obedience 
and  Happinefs.  All  that  could  have  remained  would  have  been  the 
full  Execution  of  that  Sentence  of  Death  on  Mankind,  which  they 

M  had 


S 2;         Qrace  defended.)         \  ^^7,.  ?; 

had  already  begun  to  feel  tlie  Effe^ls  of.     Fleafe  to  compare  ^hat  I 
have  now  faid,  with  Part  I.  Chap,  I.  Page  22,  23. 

5.  If  a  Man  may  be  rnadp  Partaker  of  a  Principle  of  fpiritual  Life, 
one  Moment  in  Time,  or  Reafon,  before  he  has  an  Intereft  in  Jefus 
Chrift  and  his  meritorious  Righteoufncfs,  I  fee  no  Rcafon  why  he  may 
not  have  this  Life  for  ever,  and  that  in  its  full  Perfe6lion,  without 
ever  having  any  Intereft  in  Jefus  Chrift  and  his  Righteoufnefs  at  all. 
li  we  may  begin  to  enjoy  fuch  a  Life,  without  firft  liaving  any  Inte- 
reft in  Chrift,  why  may  we  not  enjoy  the  fame  Life  forever,  without 
having  any  Intereft  in  him  ?  And  then,  what  great  Need  have  we  of 
liim,  who  is  th-e  Head  of  the  Body^  the  Church  :  tVhe  is  tb^  BeginmHg^ 
the  Firjl-horn  from  the  Deady  that  in  all  Things  he  might  have  the  Pr^- 
e?nifW2ce,  Col.  i,  18. 

Having  now,  as  I  think,  fufficlently  fhewn  the  ImpofTibllity  of  any 
Perfon's  being  regenerated  by  theSpirit  ofGod,  *till  he  is  firft  (in  order 
of  Nature)  juftified  by  Chrift's  Righteoufnefs  imputed  to  him  ;  I  muft 
How  proceed  to  make  good  the  Confequence  which  I  drew  from  that 
Aflertion,  viz.  That  no  A6t  flowing  from  the  Grace  given  in  Re- 
generation, or  implying  it,  can  be  the  Condition  on  which  Salvation 
is  off'ered  :  And  tliis  is  (o  evident  a  Conclufion,  from  tlie  Propofition 
from  whence  I  infer  it,  i- that  it  is  fcarce  poffible  to  be  made  more 
evident,  by  any  Thing  that  can  be  faid  to  make  it  manifeft.  Is  it 
not  obvious  to  common  Senfe  and  Reafon,  that  the  Performance  of 
the  Condition,  on  which  any  Benefit  is  offered,  muft  go,  at  leaft,  in 
order  of  Nature,  before  the  obtaining  fuch  a  Benefit  ?  If  then  Juftifica- 
tion  be^  in  order  of  Nature,  before  Regeneration,  how  Hiould  any 
A£t  flowing  from  the  Grace  given  in  Regeneration,  or  implying  it, 
be  the  Condition  on  which  Juftification  and  Salvation  are  offered  to 
Sinners  ? 

But  when  I  have  thus  argued,  I  have  been  fometimes  told.  That 
Juftification  and  Regeneration  are  both  together  in  Time,  and  that 
my  Diftinciion  of  one  of  thefe  being,  in  order  of  Nature,  before  the 
other,  is  too  nice  and  critical.  To  which  I  anfwer.  That  there  are 
Hundreds  of  other  Cafes,  wherein  learned  Men  do  not  think  fuch  a 
Diftin(Stion  too  nice ;  as  when  Sinners  are  told,  that  they  muft  come 
to,  and  believe  in  Jefus  Chrift,  before  they  may  expe6t  to  be  juftified  ; 
when  yet,  thofe  that  tell  them  fo  do  believe  and  teach,  that  a  Sinner 
no  fooner  lays  hold  on  Chrift  by  Faith,  than  he  is  freely  juftified. 
And  io  the  very  Cafe,  on  v/hich  I  am  here  difcourfing,   the  learned 

Dr. 


£hap.v':}  Grace  defended,  83 

Dr.  Owen,  difputing  with  Mr.  Baxter,  fays,  "  Abfolution  in 
'«  Heaven^  (as  I  call  it)  is  before  our  a^ual  believing  in  order  of  7/w^, 
^'  I  have  no  where  faid,  but  only  in  order  of  Nature-,  and  that  Mr. 
"  Baxter  hath  not  difproved.  "  By  believing  here,  the  Dodor 
undcrftands,  that  Kind  of  Faith,  of  which  none  but  the  Regenerate 
are  the  Subje(Sls.  To  the  fame  Purpofe,  he  fays  afterwards,  «'  I 
*'  profefs  that  we  are  abfolved,  pardoned  s^nA  jujltfiedi,  for  Ghrift's  Sake, 
"  and  therefore  Chrift  is  reckoned  to  us ^  ox  made  Righteoufnefs  to  7^;, 
«'  in  order  of  Nature,  antecedently  to  all  thofe  Things  which  for  his 
"  Sake  we  do  receive,  and  are  made  Partakers  ^/with  and  by  him, 
*'  &c.  "  Thefe  Quotations  maybe  found  in  Dr.  Ov/en's  An- 
fwer  to  Mr.  Baxter,  annexed  to  his  Anfwer  to  Biddle,  Page  27, 
and  43.  Whereunto  agreeth  what  is  faid  by  the  excellent  Mr. 
Burroughs,  in  his  Book  of  Gofpel  RemifTion,  Page  25.  *'  God 
*'  pardons  a  Sinner,  not  becaufe  he  is  changed,  but  that  he  may  be 
"  changed.  "  He  frequently  aflerts  the  fame  Thing  in  that  Book 
of  his,  alledging  for  what  lie  affirms,  Rom.  /^.  5.  CoL  2.  1.2.  Jer^  31, 

It  is  indeed  a  Truth,  that  if  by  Man's  Salvatiort  we'biliy  urid'er-* 
ftand  his  Happinefs  in  his  Communion  with  God,  cither  in  this  Life, 
or  in  that  which  is  to  come  ;  his  Regeneration  muft  then  be  confi- 
dered  as  a  Condition  of,  or  Pre-requifite  unto,  his  Salvation,  not  as  a 
covenant  Condition,  but  as  a  Thing  phyfically  neeeflary  in  order  to 
his  Happinefs,  as  being  that  without  which  he  can  neither  knovf 
Things  fpiritual,  nor  take  any  real  Delight  and  Pleafure  in  them. 
See  I  Cor.  2.  14,  15.  and  Job  27.  10.  IViil he  Delight  himfelf  in  the 
Ahnighty  P  Heaven  it  fclf  could  not  give  Satisfaction  to  an  unregenc- 
rate  and  unholy  Soul.  As  fuch  cannot  with  Pleafure  converfe  with 
God  and  Things  fpiritual  here,  fo-  neither  could  they  in  Heaven, 
could  they  get  thither. 

Men's  Salvation  does  not  therefore  confift  only  in  the  fctting  fuch 
Objedbs  before  him,  as  are  very  delightful  to  true  Saints,  but  alfo  in 
preparing  them  to  receive  and  entertain  them  with  fuch  Pleafure  and 
Dehght,  as  fuch  Obje£l3  fhould  be  received  and  entertained  witli, 
and  will  be  by  the  Godly.  Pfal.  17.15.  As  for  me  ^  I  ivill  behold  thy 
Face  in  Righteoufnefs  :  I  Jhall  be  fatisfied  when  I  aimke  with  thy  Llk^^ 
mfs.  Pfal.  36.  8,  9.  They  Jhall  be  abundantly  fatisfied  ibith  the  Fatnefs 
of  thy  Houfe,  And  thou /halt  make  them  drink  of  the  River  of  thy  Plea- 
fure :  For  in  thee  is  the  Fountain  of  Life  :  And  in  ihy  Light  fmll  we  fe& 
Light,  Hence  we  read  of  Perfon's  being  7nade  meet  for  the  Inheritance 
cf  the  Saints  in  Light,  Col.  i.  12.  and  of  Fefeb  cf  Mei'cy  prepared 
unto  Chry.  Rom.  9-23'     This  great  Work  ts  begun  m  Men's  Rege- 

M  2  neration. 


84         Grace  defended.  \ 


Part  IL 
Chap.  V. 


deration,  John  3.  3.  and  carried  on  in  their  San6lification,  wherein 
they  arc  changed  more  and  more  from  Glory  to  Glory,  2  Cor.  3.  18. 
and  is  coniprifed  in  their  Sandification,  as  above. 

There  is  one  Exception,  unto  which  what  has  been  aflerted  in 
this  Chapter,  may  by  fome  be  tho't  liable,  vi%.  That  if  what  I  here- 
in aflert  were  true,  it  would  from  thence  follow,  that  our  effedual 
Calling  follows  our  Juftification,  contrary  to  Rom,  8.  30.  where,  ac- 
cording to  the  Apoftle,  it  goeth  before  it.  But  I  deny  the  Confc- 
quence.  It  will  follow,  indeed,  from  what  I  maintain,  that  the  effi- 
cacious Grace  of  God,  by  which  the  Work  of  Regeneration  is  wro't 
in  our  Souls,  is  not  in  order  before  our  Juftification.  If  it  were  a 
Truth,  that  Man's  effeaual  Calling  does  confift  in  that  A61  of  God's 
Power  on  their  Souls,  by  which  they  are  regenerated,  or  created  anew 
in  Chrlft  Jefus  unto  g'bod  JVorksy  then  indeed,  it  would  follow,  that  our 
being  efFecStually  called  would,  according  to  me,  follow  our  Juftifica- 
tion. But  I  fee  no  Reafon  to  grant,  that  our  efFedhial  Calling  confifts 
in  that  efficacious  Grace  which  I  have  now  mentioned.  I  take  ef- 
fectual Calling  to  confift  in  that  Work  of  God,  by  his  Word  and 
Spirit,  whereby  Sinners  are  perfwaded  and  enabled  to  comply  with 
the  Terms  of  the  new  Covenant  ;  and  to  accept  of  Jefus  Chrift  and 
all  his  Benefits,  freely  offered  to  them  in  the  Gofpel  ;  among  which 
Benefits  our  Regeneration  is  one  of  the  chief.  Our  Regeneration  by 
the  powerful  Operation  of  God's  holy  Spirit ^  ought  to  be  looked  upon 
as  an  eminent  Part  of  that  Salvation,  which,  in  our  efFedlual  Calling, 
we  are  perfwaded  and  enabled  to  go  to  God  in  Chrift  for,  and  fo  is, 
in  order  of  Nature,  before  our  going  to  Jefus  Chrift,  as  we  arc  re- 
quired ;  and  before  our  Juftification  alfo,  as  in  Rom.  8.  30.  But 
this  our  Regeneration  by  the  efHcacious  Grace  of  God,  I  take  not  to 
be  io. 

But  if  (  may  fome  fay  )  our  Regeneration  be  not  comprifed  in  our 
effectual  Calling,  in  the  Text  lately  mentioned,  where  then  fhall  our 
Regeneration  be  found  in  that  golden  Chain,  in  which  the  Method 
of  Man's  Salvation  is  by  the  Apoftle  exprefTed  ?  What  Link  in  that 
Chain  may  we  underftand  to  intend  the  glorious  Work  of  our  Regene- 
ration ?  Or  is  not  this  Work  taken  Notice  of  in  it?  To  this  I  an - 
fvyer.  That  it  is  by  no  Means  to  be  allowed,  that  this  was  therein  for- 
gotten, or  omitted  by  the  infpired  Apoftle.  Nor  do  I  think  with 
Barclay.^  a  learned  and  noted  ^aker^  that  this  is  intended  by  our 
being  jufiified.  He  abfurdly  takes  our  Juftification  and  San6tification 
to  be  the  fame  Thing  ;  But  I  freely  acknowledge  that  I  do  not  at  all 

doubt; 


Chap.":  }  Grace  defended.  85 

doubt  but  that  our  Regeneration,  and  the  progreflive  Work  of  our 
SancSlificatlon,  are  comprifed  in  our  being  glorified.  Nor  is  this  an 
Opinion  peculiar  to  me,  as  I  can  fhevv  if  there  be  Occafion  for  it. 

It  is  a  great  Truth  in  Divinity,  That  when  God  rcgcncrateth  any 
Perfon,  he  therein  begins  to  glorify  him  ;  and  in  carrying  on  the 
Work  of  his  Grace  in  regenerate  Saints,  he  glorifieth  them  more  and 
more.  To  this  that  well  agrecth,  2  Cor.  3.  18.  But  we  all  with  open 
Face^  beholding  as  in  a  Glafs  the  Glory  of  the  Lord^  are  changed  into  the 
fa?ne  hnage^  from  Glory  to  Glory ^  even  as  by  the  Spirit  of  the  Lord, 
Every  regenerate  Soul  hath  eternal  L-ife,  /.  e.  he  already  hath  it,  and 
is  pajfcdfrom  Death  unto  Life  3  and  he  hath  it  abiding  in  him.,  as  in  fohn 
5.  24.  and  I  John  3,  14,  15.  Such  have  the j^ery  fame  Life  in  them 
which  all  glorified  Saints  Ihall  live  in  Heaven  for  ever  :  For,  as  Di- 
vines confefs  and  maintain,  Grace  is  Glory  begun,  and  Glory  is  Grace 
made  perfe6l.  God  has  already  given  unto  fuch  the  Earnejl  of  their 
Inheritance^  which  is  the  fame  in  Kind  with  what  they  fhall  hereafter 
receive  in  full.  Herewith  agreeth  that,  Eph.  i.  1 1.  In  whom  vje  have 
obtained  an  Inheritance,  being  predeftinated  according  to  the  Purpofe  of  him 
who  worketh  all  Things  after  the  Counfel  of  his  own  IVill.  That  alfo  in 
Verfe  13,  14.  In  whom  ye  alfo  trujted  after  that  ye  heard  the  JVord 
of  Truth,  the  Gofpcl  of  your  Salvation  :  In  luhom  alfo  after  ye  believed,  ye 
wer£  fealed  with  that  holy  Spirit  of  Promife,  which  is  the  Earnejl  of  our 
Inheritance,  until  the  Redemption  of  the  purchafed  Pojfcjfion,  unto  the 
Praife  of  his  Glory.  God  has  already  called  fuch  unto  his  eternal  Glory, 
I  Pet.  5.  10.  And  the  Spirit  of  God  and  of  Glory  rejleth  on  them, 
I  P^t.  4.  4. 

I  would  here  further  obferve  with  Refpecft  to  our  effectual  Calling, 
that  the  good  EfFe6ls  thereby  wrought  on  us,  tho'  not  of  the  fame 
Kind  with  thofe  wrought  in  our  Regeneration,  yet  they  are  the  fame 
with  that  Faith  and  Repentance  which,  according  to  my  HypothcTis, 
is  the  Condition  of  the  new  Covenant.  And  I  alfo  fiippofe,  that 
Men's  Perfeverance  in  the  Exercife  of  fuch  Faith  and  Repentance, 
•  till  they  obtain  the  Benefits  o^  Juftification  and  Regeneration,  is  com- 
prifed in  their  effectual  Calling.  None  are  efFeiliially  called  without 
being  perfuaded  and  enabled  to  hold  out  and  go  on  to  feek  the  Lord 
'till  he  hath  Mercy  on  them,  and  grants  his  faving  Benefits  to  them. 


*■&/*  •w*  ^/t*  'W'*  •'jy*  vs/*  w*  •^JV♦  »uv  j!<ii )  •Na^*  "A"*  '\js/'  "i^'*  'uv  "VJi/*  "^Sl"  •^a"  '^■2/* 

./  C  H  A  P. 


86  Grace  defended.  \ 


Chap.  VI, 


CHAP.     VI. 

l^he  Offer  of  Salvation  made  to  Sinners  in  the 
Gofpely  is  an  Offer  of  bringing  them  into 
a  State  of  Salvation  ;  and  confequently 
mufl  comprife  in  it  an  Offer  of  regenera- 
ting Grace. 

l^l^mi^lli^  ^^^^^  "P  ^^'^  Argument  I  need  only  fay  a  few 
$>i<?<srbfSi23d)i^9i<?  Things  very  briefly. 

I.  JtJy  a  btate  or   balvation  I  underltand  fuch  an 
Eftate  as  that  fpoken  of  by  our  Saviour,  John  5.  24. 


rS!2j 


'^^l"  Verily^  verily^  I  fay  unto  you^  He  that  heareth  tny  IVord^ 


«f«)dti)«fi5'^^  and  believeth  on  him  that  fent  me^  hath  everlafiing  Life, 
and  Jh all  not  come  into  Condemnation  ;  hut  is  paj/edfrc?n 
Death  unto  Life.  Such  an  Eftate  as  this  is  alfo  defcribed  by  the  A- 
poftlc,  Rom.  8.  I.  There  is  therefore  no  Condefnvaiion  to  them  that  are 
in  Chrift  Jefus,  zvho  zualk  not  after  the  Flejh^  but  after  the  Spirit.  And 
Verfc  35.  and  o^x^d^idiS^JV ho JJjall feparate  usfrctn  iheLove  of  Chriji^hc, 

2,  To  put  Men  into  fuch  an  Eftate  as  this,  is  v/holly  the  Work  of 
the  blefled  God.  It  is,  I  fay,  the  Work  of  God  the  Father,  Son  and 
Holy  Ghoft.  (Matth.  28.  19.  i  John  5.  7.)  God  only  performs 
this  Work,  and  he  only  can  promife  to  perform  it.  Never  did  any 
Man  put  himfelf  into  fuch  a  State.  Whatever  may  be  required  of 
Sinners  in  order  hereunto,  yet  to  put  them  into  fuch  a  State  is  wholly 
God's  Work  :  Men  tliemfelves  have  no  Hand  in  it.  God  only  faves 
all  that  are  faved,  Ifai,  43.  11.  If  Men  are  faid  to  fave  themfehei, 
we  muft  only  underftand  by  it, their  doing  fomething  required  of  them 
in  order  to  God's  faving  them. 

3.  When  God  offers  to  favT  Sinners,  he  therein  offers  to  bring,  or 
put  them,  into  fuch  a  State  of  Salvation  as  that  but  now  defcribed. 
When  God  offers  to  five  Sinners,  he  therein  offers  to  do  all  that  for 
them,  in  which  tlieir  Salvation  confifts,  i.  e.  all  that  he  actually  does 

..    y  for 


CHAp/vii.  f         Grace  defended.  87 

for  them  when  he  faves  them.  All  this,  I  fay,  God  offers  to  do  for 
us,  when  he  offers  to  fave  us  ;  and  to  be  Aire,  out  of  this  we  muft 
not,  we  may  not,  leave  his  beginning  to  fave  us,  and  bringing  us  into 
a  State  of  Salvation.  It  is  impoffible  for  God  to  fave  Sinners,  with- 
out doing  this  for  them,  /.  e,  without  tranflating  them  out  of  a  State 
of  Death,   into  a  State  of  Life. 


4.  God,  in  thus  bringing  Sinners  into  a  State  of  Salvation,  docs 
work  in  them  the  great  Work  of  Regeneration,  gives  them  a  new 
Hearty  and  a  new  Spirit^  creates  them  aneiv  in  Chr:/i  Jefus^  unto  good 
Works .  Therefore  in  offering  to  fave  them,  he  offers  to  do  this  for 
them,  that  is,  he  conditionally  promifeth  that  he  will  do  it  s  which 
is  the  Point  I  am  <lefending. 


bnn  -morl)       CHAP.   VII. 

'There  being  an  infeparable  Connexion  betwixt 
all  fpiritual  BleJfmgSy  or  everlajliiig  Mer- 
cies^ whenever  any  of  thefe  are^  byGOY)^ 
offered  to  Si^tners^  all  the  rejl  are  intended^ 
and  confeqiientlyy  the  Grace  of  Regenera- 
tion, 

J^  F  one  Perfan  makes  an  Offer  to  another  of  any  good 


'J'M^^^rMfM^  Tilling)  which  has  many  other  o;ood  Thln2:s  iniepe- 
:g.  '-'^'  ^t^'^^  ^^"ly  jomed  with  or  unto  it,  the  Perfon  to  whom 
#  \  ^S^^  the  Offer  is  made  may  well  think,  that  he  has  an 
^^###^  Offer  of  all  thofe  good  Things  made  to  him,  tho' 
^^^^1^^  tliey  are  not  all  enumerated  in  ths  Offer.  No  Man 
'  "  would,  in  fuch  a  Cafe,  imagine  that  he  had  anly 
that  one  good  Thing  offered  to  him,  or  fo  n-iany  only  as  v/ere  expredy 
mentioned,  but  would  juftly  conclude  tint  all  thofe  other  Goods  which 
he  was  furc  were  firmly  bound  up  in  the  fame  Bundle  with  them,  fj 
as  never  to  be  fepcrated  from  them,  were  as  really  intended  in  the 
Offer,  as  thofe  exprefly  named.  Thus,  if  God  offers  any  of  his  fpe- 
xrial  faving  Mercies  to  fmful  Men,  he  offers  e^^ery  oiie  of  tliero  ;  be- 

caufe 


88  Grace  defended.         \  S^^.  vi?' 

caufe  he  never  gives  any  one  of  them  to  any  Perfon  unto  whom  he 
does  net  give  them  all. 

That  the  fpeclal  A^ercles  or  fpiritual  Bleilings  which  Jefus  Chrift 
pLirchafed  for  his  People,  are  fo  infeparably  joined  together,  both  in 
the  Nature  of  the  Thing,  and  by  the  Appointment  of  God,  as  never 
to  be  feparated  one  from  another,  is  moft  evident.  God  never  did, 
nor  never  will  beftow  any  one  of  them  on  any  Soul,  on  whom  he  does 
not,  at  the  fame  Time,  beftow  them  all.  All  that  enjoy  any  of  them 
may  fay,  as  in  Eph.  i.  3.  Blejfed  he  the  God  and  Father  of  our  Lord 
fefus  ChriJIy  who  hath  hleffed  us  with  all  fpiritual  BleJJings  in  heavenly 
Places  (or  Things)  in  Chriji.  They  are  all  of  them  Things  that  ac- 
company Salvation .,  yea,  efTcntially  belong  thereto,  as  in  Eph.  4.  9. 
Therefore  to  whom  God  gives  any  of  them,  he  gives  them  all  ;  and 
to  whom  he  offers  to  give  any  one  or  more  of  them,  he  ofFers  to 
give  them  all. 

Sometimes  God,  in  a  Promife  mentions  one  of  them,  fometim^cs 
another,  but  he  always  intends  every  one  of  them  ;  and  fom.etimes 
he  makes  Ufe  of  Words  which  naturally  comprife  every  one  of  them-; 
as  when  God  offers  Salvation  to  Sinners,  Mark  16.  15,  16.  this  Sal- 
vation comprifeth  all  fpiritual  Bleffings  in  it  :  So  when  God  offers  to 
have  Mercy  on  fmful  Men,  Ifai.  55.  9.  this  Mercy  comprifeth  not 
only  Pardon  of  Sin,  there  exprelly  mentioned,  but  all  other  fpiritual 
Bleffmgs,  Grace  and  Glory  and  every  good  Thing  needful,  PfaL 
84.11. 

That  theOffer  of  Forgivenefs  of  Sins,  or  of  Juftifkatlon,  does  in- 
clude in  it  an  Offer  of  all  other  fpiritual  Bleffings,  is  moft  manifeft. 
In  the  Juftification  of  a  Sinner,  the  meritorious  Righteoufnefs  of  Jefus 
Chrift  is  imputed  or  given  to  him  :  He  therein  recciveth  the  Gift  of 
Righteoufnefs.,  Rom.  5.  17.  He  receiveth  Righteoufnefs  from  the 
God  of  his  Salvation,  Pfal.  24.  5.  Now,  whoever  has  an  Intereft 
in  the  perfe(3:  Righteoufnefs  of  Jefus  Chrift,  has  therein  and  thereby 
an  Intereft  in,  or  Right  unto,  all  thofe  good  Things  which,  by  that 
Righteoufnefs,  -he  purchafed  for  Sinners  :  And  never  had  any  Sinner 
any  one  of  thefe  Benefits  in  any  otlier  Way,  than  by  firft  having  an 
Intereft  in  the  Righteoufnefs  of  Chrift,  by  whom  they  were  all  pur- 
chafed for  thofe  that  believe  in  him.  Nor  had  ever  any  Sinner  an 
Intereft  in  this  Righteoufnefs  in  any  other  Way,  than  that  of  obtain- 
ing an  Intereft  in  Jefus  Chrift  himfelf,  in  whom  it  is,  and  in  and 
with  whom  it  is  beftowed,  on  all  thofe  who,  by  Faith,  receive  him  ; 
and  all  fuch  i?iay  fiiy,  as  in  Ifai.  45.  24.  In  the  Lord  have  I  Righteouf- 
nefs 


Chap  viiL  f         Gvacc  defended.         S9 

nefs  and  'Strength^  Sec.  Yea,  unto  all  fuch  Chri/}  k  made  IPljdoru^ 
Righteoufnefs^y  SanSiification^  andRedcrnption^  i  Cor.  i .  30.  Thofe  that 
have  him  have  a  Righteoufnefs,  and  all  Things  obtained  thereby  with 
him.  When  God  gives  his  own  Son  to  them,  he  alfo  zvith  hi^n  freely 
gives  ibe?n  all  Things^  Rom.  8.  32.  He  then  gives  them  an  Intcrcft 
in  his  Righteoufnefs,  and  in  all  thofe  everlafting  Mercies  purchafed 
thereby. 

And  as  it  is  a  Truth,  that  if  God  offers  a  juflifving  Righteoufnefs 
to  Sinners,  he,  in  fo  doing,  offers  them  all  thofe  JBenefits  that  were 
purchafed  by  that  Righteoufnefs  ;  fo  it  is  no  Icfs  true,  that  if  God 
offers  unto  Sinners  any  of  thefe  Benefits  that  were  obtained  by  Chrift's 
Sufferings  and  Obedience,  he  therein  offers  them  an  Intereft  in  that 
Rightcoyfnefs,  by  which  the  fame  were  purchafed  for  thofe  that  be- 
lieve in  him.  He  offers  not  thefe  without  the  Righteoufnefs  that  pro- 
cured them  y  nor  that  Righteoufnefs  without  the  Benefits  procured 
by  it. 

Thus  it  appeareth,  That  whenever  God  offereth  any  of  his  fpcclal 
Mercies  or  fpiritual  Bleffings  unto  fin ful  Men,  he  offereth  all  of  them  : 
And  it  followeth  from  hence,  that  he  muff  needs  offer  the  Grace  ot'! 
Regeneration  together  with  the  reft  ;  nor  is  this  excepted  as  implied 
in  the  Condition  on  which  the  reft  are  oftered,  as  has  been  before  fufH- 
ciently  manifefted  in  Chap.   V. 

CHAP.     VIIL 

That  thofe  exceedtjtg  great  and  precious  Pro- 
mifes^  by  which  we  7?2ay  be  Partakers  of  the 
divine  Nature^  are  co?iditio?ial  Pro?nifes  of 
the  Grace  of  Regeneration. 

^^]f^^^  H  E  Promifes  which  I  here  intend  are  thofe  mentioned 
^•^^g  by  the  Apoftle  P^-^^r,  in  his  fecond  Epiftle,  Chap.  r. 
^fe^  ^^  Verfe  4.  Wkerehy  ore  given  unto  us  exceeding  great  a?id 
W^^'^^  /'^^i"/i7«^  Pro?mfes^  that  by  thefe  you  might  be  Far  takers  of 
^I^^^^C^diyK  the  divine  Nature.,  having  efcapcd  the  Ccrrupticn  that  is  in 
the  World  thro*   Ltijf,     Defigaina;  to   give  Inftanccs  of  fcveral   con- 

N  ditional 


po  Grace  defended.       \  chap.vul 

ditional  Proinlfes  in  fome  of  the  folbwing  Chapters  ;  I  intend  in  this^ , 
to  endeavour  to  fliew,  from  the  Teftimony  now  alledged,   that  we 
may  expe6l  to  find  fuch  Promifes  in  the  Oracles  of  God,  and  have  no 
Reafon  to  think  it  ftrange,  if  feveral  fuch  be  named  and  infifted  on, 
for  the  Confirmation  of  the  Hypothecs  which  I  am  defending. 

Theyfr/?  Thing  I  fhall  obferve  in  the  Teftimony  read,  is,  that  the 
Prc?nifes  mentio«ed  therein  are  faid  to  be  exceeding  great  and  precious. 
And  fuch  may  Promifes  be  faid  to  be,  in  feveral  Refpe£ts,  as  (i)  In 
Kefpedl:  of  the  Matter  of  them,  or  of  the  Nature  of  the  Things  en- 
oragcd  in  them.  If  the  Tilings  promifed  are  great  and  precious,  this 
puts  a  Value  and  Excellency  upon  the  Promifes  wherein  they  are  en- 
gaged. (2)  The  infallible  Truth  and  Certainty  of  them  is  another 
Thing  that  greatly  commends  them,  as  precious  and  worthy  to  be 
prized,  being  fuch  as  may  be  fafely  depended  on. 

I  obferve  fecondly\  that  the  Promifes  are  faid  to  be  given  by  the 
fame  divine  Power,  by  which,  in  Verfe  3.  all  Things  pertaining  both  to 
Life  and  Godliriefs  are  alfo  faid  to  be  given  to  us  :  For  unto  this,  the 
Word  ivhercby^  in  the  Beginning  of  the  fourth  Verfe,  feems  evidently 
to  refer.  And  this  is  faid  to  be  done  by  God  and  our  Lord  Jefus 
Chrift,  juft  before  in  Verfe  fecond.  By  all  Things  pertaining  to  Lif& 
andGcdlinefs^  in  Verfe  third,  I  do  not  underftand  Life  and  Godli- 
nefs  it  felf,  but  all  Things  requifite  to  it,  unto  which  thefe  m.entioned 
Promifes  belong  ;  and  fo  thefe  Words  are  like  thofe  in  Ifiii.  5.  4, 
What  could  I  have  clme  inore  to  my  Vineyard  than  I  have  done  in  it, 

I  obferve  thirdly y  that  thefe  Pre-requiiites  to  Life  and  Godlinefs, 
are  faid  to  be  given  us  through  the  Kmivledge  of  him  that  hath  called  us 
io  Glory  and  Vertue  :  And  this  Him  is  Jefus  Chrift,  before  mentioned  ; 
and  it  is  by  revealing  and  making  him  known  that  Sinners  have  all 
Things  pertaining  io  Life  and  Godlinefs  afforded  to  them.  Nor  is  there 
Occafion  of  underftanding  their  being  called  to  Glary  and  Virtue^  of 
that  which  commonly  underftood  by  effe^ual  Callings  i.  e.  faving 
Converfion  ;  for  all  that  enjoy  the  Grace  of  thcGofpel,  as  in  2  Cor, 
6.  I .  are  called  to  Glory  and  Virtue.  And  by  what  follows  in  Verfe 
4,  tliofe  here  fpoken  to,  (at  leaft  fDme  of  them)  were  not  yet  Par* 
takers  of  the  divine  Nature.  And  tho'  this  Epiftle  was  infcribed  to 
fuch  as  had  chtained  like  precious  Faith  with  the  Apoftle  Peter.,  and 
Qther  true  Saints,  as  appears  in  Verfe  i .  yet  there  is  no  Occaiion  to 
fuppofe,  that  all  that  are  fpoken  to  in  it,  had  obtained /Z?^  Faith  of 
Gcd's  Els^  5  becaufe  that  Kind  of  Faith  which  fome  of  the  Non- 

JElc6t 


cnllym.]         Grace  defended.  91 

ElccSl  aud  Unrcgcnerate  are  the  Subjc-tSts  of,  may  be  alio  called  exceed- 
v!g  prechtis,  in  Refpc6l  of  the  Obje^l  of  it,  the  glorious  Truth  unto 
which  it  aflcntcth  :  And  all  that  have  received  the  Gofpel,  by  giving 
Credit  to  it,  may  be  laid  to  }?avc  obtained  like  pj'ecious  Faith  in  Rcfpe(?t 
of  its  Obje6l,  with  thofc  who  have  obtained  Faith  of  a  much  better 
Kind,  in  Refpc6l  of  the  Rectitude  of  its  A(^s  ;  of  which  laft  Kind, 
no  doubt  many  of  thofe  here  fpokcn  to  by  the  Apoflle,  had  alfo  ob- 
tained. 

That  thofe  fpoken  to  are  faid  to  have  obtained  the  Faith  mentioned 
ihro^  the  Right eoufmfs  of  God.,  ami  cur  Saviour  J efus  Chriji.,  is  a  great 
Truth,  whether  the  taith  intended  be  of  one  of  the  Kinds  mentioned, 
or  the  other  ;  for  common  Grace,  as  well  as  that  which  is  faving,  is  an 
Effea  of  the  Merits  of  Chrift's  Righteoufnefs.  But  if  his  Faithfulnefs 
in  fulfilling  his  Promifes  may  be  intended  by  the  Righteoufnefs  here 
fpoken  of  Verfe  i .  as  fome  fuppofe,  this  would  feem  to  favour  the 
Hypothefis  for  which  I  plead. 

That  the  Apoftle,  in  V^erfe  2d,  wifheth  Peace  fro7n  God  the  Father 
to  thofe  unto  whom  he  writeth,  is  far  from  neceflarily  fuppofmg 
them  to  be  already  in  a  regenerate  State. 

•  I  obferve  h'^rc  fourthly,  that  the  great  -£"77^/  for  v/hich  thcfe  precious 
Promifes  are  faid  to  be  given  to  thofe  that  have  them.,  is,  that  by  them 
they  77iight  he  Partakers  of  the  divine  Nature.  By  which  divine  Na- 
ture., our  Divines  generally  underftand  the  fame  Thing  which  is  by 
mc  called  the  Grace  of  Regeneration.  And  I  may  here  well  obferve, 
that  this  being  the  End  for  which  thefe  Promifes  are  given  to  thofe 
unto  whom  the  Apoftle  here  fpeaks,  it  from  hence  evidently  appears, 
that  they  are  not  by  the  A.poftle  all  fuppofed  to  be  in  a  regenerate 
State,  notwithftanding  any  Thing  faid  in  the  iirft  Verfe  :  That  the 
■Perfons  thus  fpoken  to,  flill  need  the  Grace  of  Regeneration  is  plain, 
and  feems  evidently  fuppofed  in  the  Expreffion's  :  So  that  all  die  Cjj^icf- 
tion  is,  in  what  Senfe  Sinners  that  are  ftill  unconverted  may,  by  the 
mentioned  precious  Promifes,  be  made  Partakers  of  the  divine  Na- 
ture here  fpoken  of  ? 

I  further  obferve  fifthly.,  that  the  Time  when  thofe  here  fpoken  to 
may  by  the  mentioned  Promifes  be  made  Partakers  of  the  divine  Na- 
ture intended,  is  v/hen  they  have  efcaped  the  Corruption  thai  is  in  the 
IVorld  thro'  Lufl  :  For  thus  the  Words  run,  Having  efcaped.,  kc. 
Which  efcaping  the  Corruption  that  is  in  the  World,  is  not  efFecled 
•by  Regeneration,  but  by  a  Work,  in  the  Nature  of  it,  preparatory  to 
it  J  and  of  which  Perfons  not  favingly  converted  may  be  the  Subjc6ls, 
-^    ■  N  2  aj 


9  2  Grace  defended.         \  J^^  ^  \^i 

as  evidently  appears  in  Chap.  2.  Verfe  20,  21,  22.  of  the  flime 
Epiftle  i  where  fuch  as  had  ^/:rt/>f^/  the  PoUutiom  of  the  Worlds  thro' 
the  Kjiowledge  of  our  Lord  and  Saviour  Jefus  Chrij}^  are  yet  mentioned 
as  finally  mifcarrying.  Now  I  am  not  here  difcourfing  with  fuch 
as  hold,  that  true  Saints  may  fall  from  Grace.  In  the  Words  there- 
fore under  Confideration,  it  is  plainly  intimated,  that  God  will  not 
ordinarily,  at  leaft,  make  Perfons  Partakers  of  the  divine  Nature  'till 
they  have  nril  reformed  their  Lives,  in  fuch  a  Manner  and  Degree  ss 
Perfons  may  before  they  are  born  again.  And  this  is  plainly  inti- 
mated to  us  m  other  l^exts  of  Scripture,  as  in  Prov.  i.  22,  23.  and 
I  Cor,  6.  9.  as  I  (hall  afterwards  more  fully  fhew.  Men  have  no 
Reafon  to  expect,  that  God  will  pour  out  his  Spirit  upon  them,  to. 
their  faving  Converfion,  that  will  not  repent  and  reform  their  Lives, 
in  fuch  a  Manner  as  by  the  Help  of  common  Grace  they  may.  This, 
I  fay,  is  nece/Tary  in  order  to  Men's  being  7nade  Partakers  of  the  ]di' 
'Vine  Nature. 

Now  I  know  of  but  two  Ways  in  which  it  can,  with  any  Shew  of 
Truth,  be  fuppofed,  that  the  precious  Promifes  mentioned  can  ferve 
unto  this  End.  One  of  thefe,  is,  that  they  are  Inflruments  in  the 
Hand  of  God  for  the  working  this  great  Change,  call'd  Regenera- 
tion ;  and  {^  of  cotnmunicating  unto  Sinners  the  divine  Nature  fpoken 
of.  The  other  Senfe  is,  that  God  makes  Sinners  Partakers  of  this 
gracious  Principle,  in  Purfuance  of  precious  Promifes,  wherein  he 
has  conditionally  engaged  fo  to  do.  The  former  of  thefe  Ways  fome 
take  and  I  miflike.  The  latter  of  them  is  that  to  which  I  adhere, 
and  for  which  I  plead.  I  fuppofe,  that  thofe  who  are  for  the  firfl, 
may  think  there  is  Danger  in  admitting,  that  the  divine  Nature  is 
given  in  Confequence  of  any  conditional  Promifes  made  of  it.  I  think 
there  is  none.  I  will  firft  briefly  fhew  why  I  agree  not  with  thofe 
who  expound  thefe  Words  in  the  firjl  of  thefe  Ways  ,  and  then  fhew 
why  I  am  for  the  latter. 

And  in  the Z";^  Place,  I  will  give  fome  Reafons  why  I  think  thefe 
Promifes  are  not  here  confidered  as  the  Means  or  Inflruments  by 
which  the  Grace  of  Regeneration  is  wrought  in  Men's  Souls.  And 
(i)  I  fuppofe,  that  if  the  Defign  of  the  Holy  Ghod  h.id  here  been  to 
declare  what  the  inftrumental  Caufes  of  Mail's  Convv-rfion  are,  he 
would  not  have  mentioned  the  Promifes  of  God  only,  but  would 
have  afcribed  this  to  the  Word  of  God  in  general,  as  he  does  in  other 
Places,  where  it  appears  that  this  is  his  Defign,  as  in  Pfal.  19.  7,  S, 
J^?;/?.  JO.  143— -17.  and  y^/7?.  i.  18.     The  Spirit  of  God  in  men,-- 

tionin^ 


JrAP.vm.  }  Grace  defended.         93 


tioning  Promifes  only,  gives  us  great  Reafon  to  think,  tliat  wlnt  ha 
afcribcs  to  them,  is  romething  proper  to  them,  and  not  to  the  whole 
Word  of  God,  which  is  inftrumental  in  Aden's  Converfion,  but  ta 
the  Promifes  only,  as  giving  a  Right  to  the  (jood  fpoken  of  in  the 
Place  und^  Confideration.  (2)  There  is  nothing  either  in  the  Text 
or  Context,  to  oblige  us  to  think,  that  that  which  I  now  argue  againft, 
muil:  neceflarily  be  intended  in  the  Place  ;  but  on  the  contrary,  that 
which  I  plead  for  fcems  to  be  the  mofl  natural  and  obvious  Scnfe  of 
the  Words,  as  1  (hall  prefently  fhew,  (3)  That  the  Inllrumcntality 
of  the  Promifes  unto  iXIen's  Converfion,  or  to  their  being  7ncuU  Far- 
takers  of  the  divine  Nature,  is  not  intended  in  the  Words,  I  make  evi- 
dent by  this  Reafon  :  The  Promifes  neither  are,  nor  can  be,  inftru- 
mental in  the  Senfe  here  in  Queftion,  in  making  any  Perfons  Par^ 
takers  cf  the  divine  Nature.  The  Words  muft  not  be  undciftood  in  a 
Scnfe  in  which  thev  neither  arc  nor  can  be  true. 


laKCr 


But  now.  That  no  Man  can  by  the  Promifes.  be  made  a  Pan 
cf  the  divine  Nature,  in  the  Senfe  1  oppofe,  I  thus  make  manifeft. 
Men's  h'Smg  made  Partakers  cf  the  divine  Nature,  is  the  fame  Thing 
which,  by  Calvinifs,  is  otherwife  called  pajfve  Converfion  \  or  Conver- 
fion taken  in  that  Senfe  as  Divines  underlrand  it,  when  they  lay  tlic 
Soul  is  pajjive  in  it  ;  and  affirm  it  to  be  wro't  by  an  immediate  Acl  of 
tlie  holy  Ghoft  creating  us  anezv  in  Chriji  Jefus  to  gocd  IP'orks,  as  in 
Pfal.  50.  10.  Eph.  2.  10.  and  Chap.  i.  19,  20.  In  Converfion 
thus  taken,  the  Sinner  does  nothing,  but  God  all,   Jer.    ^r.   18,   ig. 

Turn  thou  ?ne,  and  I  fall  be  turned .      After  I  was  turned,  I  repented. 

In  the  Converfion  of  a  Sinner,  taken  in  this  Scnfe,  there  is  a  Principle 
of  Grace,  or  a  divine  Nature,  put  into  the  Soul,  in  the  doing  of  which 
the  Sinner  himfelf  has  no  Hand.  He  has  a  nevj  Heart  given  to  him, 
and  a  neiv  Spirit  put  within  him,  by  God.  He  does  not  this  for  iiimfelf, 
Ezek.  36.  26.  nor  is  it  poffible  that  any  Promifes  can  be  the  Inftru- 
ments  of  working  fuch  a  Change  in  Men's  Souk.  I'hc  Change  now 
under  Confideration  is  not  wro't  by  a  moral  Injlrwrunt,  but  by  2iphy- 
fical  Caufe,  or  a  fupernaiural  Power  ;  not  by  tJioral  Suafion,  but  by  the 
mighty  Power  cfGcd.  When  Mankind  firfc  fmncd  againft  God,  they 
loft  all  the  Power  they  had  to  perform  any  Actions  truly  hob,' :  Now 
when  Sinners  are  made  Partakers  cf  the  divine  Nature,  this  Power  is 
reftored  again  in  and  unto  tiicm  ;  which  the  V/ord  read  and  preached 
is  no  Way  competent  to  be  an  Inffrument  of  j  neither  the  Precepts, 
Promifes,  nor  Threatnings  of  it  can  "cIo  this  \  nor  can  all  of  them  to- 
gether work  fuch  a  Change,  any  more  than  an  Argument  or  S)lIogifin 
.cin  remove  a  Mountain,     AH  that  tiie  Word  can  do,,   it  cLoes  in  3 


94         Grace  defended^  \  chap.viii: 

moral  Way,  by  Inftru6lions,  Convictions,  and  Perfuafions.  It  does 
not  give  any  Power  to  the  Soul  that  it  had  not  before,  but  excites  and 
ftirs  Perfons  up  to  make  a  good  Improvement  of  the  Powers  they  have. 

'Tho' that  Text,  Jam.  i.  i8.  Of  his  own  TVill  begat  he  us  by  the 
JFord  of  Truth ^  feems  to  look  another  Way  ;  yet  we  muft  know, 
that  Regeneration,  or  the  new  Birth,  may  be  taken  more  largely,  as 
it  comprifeth  Men's  active  Converiion  in  it,  or  as  intending  their 
paflive  Converfion  only.  In  the  former  Senfe,  Converfion  is  afcribcd 
to  the  Word  of  God  read  and  preached  ;  but  in  the  latter  Senfe  it  is 
not,  neither  indeed  can  be.  The  Miniftry  of  the  Word  does  ordi- 
narily accompany  Converfion,  but  never  works  the  Change  :  It  does 
much  in  the  Work  preparatory  to  it,  and  in  exciting  to  the  Adts  and 
Exercife  of  Grace,  when  once  given  ;  but  it  does  notliing  towards  the 
infufing  of  the  Principle.  The  preaching  of  the  Word  is  not  that 
by  which  we  are  created  anew  unto  good  Works  :  It  is  another  Kind 
of  Word  that  does  this,  even  fuch  a  Kind  of  Power  as  that.  Gen.  i. 
3.  God  f aid ^  Let  there  he  Light y  and  there  luas  Lights  as  appears  by 
comparhig  that  Place  with  2  Cor.  4.  6.  God  who  hath  commanded  the 
Light  to  Jlmie  out  of  Darknefs^  hath  finned  into  our  Hearts^  to  give  us  the 
Light  of  the  Knowledge  of  the  Glory  of  God y  in  the  Face  of  Jefus  Chrijf. 
This  God  docs  by  giving  the  divine  Nature  to  us,  as  in  the  Text  under  \ 
Confideration.  Thus  I  have  fhewn  why  I  think  the  divine  Nature  is 
not  communicated  by  the  Promifes,  as  inftrumental  efficient  Caufes 
ofit. 

I  fhall  nov/  proceed  to  (hew  pofitively,  why  I  conceive,  that  by 
thefe  Promifes  wc  are  made  Partakers  of  the  divine  Nature ,  as  it  is  pur- 
fuant  to  them,  th.-it  God  cprrununicates  the  fame  unto  us  ;  or  as  it  is 
hy  them  we  have  a  Right  to  it :  And  to  confirm  this,  I  fay,  (i)  This 
feems  to  be  the  mofl  natural  and  genuine  Senfe  of  the  Expreflions 
ufed  in  the  Text  here  infiftcd  on.  When  Perfons  arc  faid  to  be  made 
P^r/^i«rjof  any  Mercy,  by  Promife,  who  would  once  imagine,  that 
this  meant,  that  the  Promife  intended  was  the  efficient  Caufe  in  the 
Communication^  or  Conveyance  of  the  Good  faid  to  be  given  by  it  ? 
And  not  rather,  that  it  was  by  Promife  as  that  gave  a  Right  to  it. 
See  Gal.  3.  18.  If  the  Inheritance  be  of  the  Latu^  it  is  7Jo  more  of  Pro- 
mife \  but  God  gave  it  to  Abraham  by  Promife.  (2)  Another  Reafon 
of  this  is,  becaufe  it  is  certain,  that  there  are  a  great  many  fucb  ex- 
ceeding  great  and  precious  Pro?nifes  2iv en,  (or  the  End  here  intended, 
viz.  That,  by  Virtue  of  them,  the  Perfons  to  whom  they  are  given, 
mi^ht  be  Partakers  of  the  divine  Nature  3  the  fame  being  conditionally 

offered 


?HVp.vm:  }         Grace  defended,         95 

offered  in  them.  If  no  fuch  conditional  Promlfes  could  be  found  in 
Scripture,  as  thefe  I  fpeak  of,  it  would  not  then  be  cafy  to  declare 
what  Promifes  arc  intended  in  the  Place  under  Confidcration,  fuppo- 
fino-  their  Inftrumcntality  to  Converfion  were  what  is  therein  defigned. 
But  if  there  arc  many  conditional  Promifes  of  Regeneration  found  in 
Scripture,  then  we  have  good  Reafon  to  fuppofe,  that  the  Way  in 
which  Sinners  are  by  thefe  made  Partakers  of  the  divine  Nature,  is  by 
entitling  them  to  it,  on  their  Fulfilment  of  the  Condition  on  which  it  is 
offered. 

Now,  That  there  are  many  fuch  Promifes,  I  will  fhcv/  in  the 
Sequel  of  this  Difcourfc,  by  inftancing  in  divers  of  them  ;  and  fo  (hall 
here  fuppofe  this  to  be  a  Trufli. 

But  I  fuppofe  it  will  by  fomebe  here  faid.  That  tho'  it  be  denied, 
that  there  are  any  fuch  conditional  Promifes  as  I  plead  for  ;  yet  inaf- 
much  as  there  are  abfolute  Promifes  of  the  Grace  of  Regeneration,  (by 
fome  called  the  firft  Grace)  thefe  may  be  the  Promifes  intended  in  the 
Text  infifted  on  j  and  in  Confequence  of  which  the  Grace  of  a  nev/ 
Heart  may  be  given,  without  Men's  Performance  of  any  Condition, 
by  which  they  may  be  entitled  to  the  Good  of  thefe  Promifes  :  And 
Ezek*  II.  19,  20.  and  Chap.  36.  26.  are  commonly  inftanced  in, 
as  containing  fuch  Promifes.  Unto  this,  feveral  Things  may  be  faid, 
as, 

Flrf},  It  may  be  doubted  whether  thefe  called   abfolute  Promifes^ 
are  indeed  any  Promifes  at  all.     Some  learned  Men  fecm  to  think  they 
are  not ;  but  rather  Prophecies  of  the  Mercies   mentioned    in   them. 
I  think  Mr.  Baxter  was  of  this  Opinion.     It  feems  eflential  to  a 
Promife  of  good  Things,  that  the  Perfon  or  Perfons,  to  whom  it  is 
made,  be  fome  Way  or  other  defcribed  or  indigitated  in  it.     Now, 
thefe,  here   called  Promifes,   do  not  this.     No  one  Perfon  can  truly 
affirm, that  thefe  Promifes  are  made  to  him.     If  they  be  Promifesyz^^^^^ 
might  have  laid  as  good  a  Claim  to  them  as  Peter.     If  God  converts  a 
Sinner,  he  does  not  therein  fulfil  any  fuch  Promife  to  him  :  If  he  does, 
then  was  he  obliged  by  Promife  to  do  it  5  which,  how  can  any  make 
manifeft.     If  God  fhould   not  convert  and    fave  any  Sinner  in  the 
World,  none  could  fay,   that  God  has  not  kept  his  Word  with  him  : 
Unlefs,  with  me,  conditional  Promifes  of  converting  Grace   be   ac- 
knowledged.    If  there  be  any  Thing  at  all  of  the  Nature  of  a  Pro- 
mife, in  fuch  Declarations  of  God's  Intention  to  convert  and  fave  fome 
of  the  Ciiildren  of  Men,  all  Mankind  have  an  equal  Right  to  it,  by 
Virtue  of  what  is  therein  engaged,  tho'  God  may,  in  his  fecret  Pur- 
pofe,  intend  the  Good  prgmifed  to  certain  definitive  Perfons,  and  not 
to  any  other,  Secondly^ 


96  Grace  defended.        \ 


Chap.  VIIL 


•  Secondly^  If  thcfe  are  allowed  to  be  properly  Promires  ;  yet  feme 
think  they  are  not  Promifes  properly  made  to  any  of  the  finful  Chil- 
dren of  Men,  but  to  Jefus  Chrift  himfelf,  in  the  Covenant  of  Re- 
demption, agreed  on  betwixt  his  Father  and  him  ;  of  which  we  have 
an  Account  in  the  holy  Scriptures,  Pfal^  39.  3.  Ifal.  53.  10,  11, 
12.  and  clfewhere.  Of  this  Judgment  was  our  very  judicious  and 
learned  Mr.  Willard,  as  appears  in  liis  Treatife  of  that  Cove- 
nant, Page  118.  Thus  thefe  Promifes  are  not  made  to  Sinners  at  all, 
no\'  gk'Pi  to  u$^  as  in  the  Text  under   Confideration, 

Thirdly^  If  thefe  be  allowed  to  be  Promifes,  and  to  be  made  to 
the  finful  Children  of  Men,  I  defire  to  know  how  it  appears,  that  there 
is  no  Condition  required  of  them  in  order  to  their  being  Partakers  of 

the  Good  promifed. The  Contrary  feems  plainly  to   appear,  With 

Refpccl  to  that  in  E-zck.  36.  26.  For  tho'  a  Condition  be  not  §x- 
preiled  in  the  fame  Verfe  or  Sentence  ;  yet  there  feems  to  be  one 
plai-nly  required,  a  little  after,  in  Verfe  37.  Tct  for  this  will  I  he  en- 
quired cf  by  ihe  Houfe  of\{xd,t\  io  do  it  for  them.  By  which  Words, 
I  think,  all  other  Promifes  of  the  like  Nature  may  be  explained. 
God  does,  therein,  as  good  as  tell  thofe,  unto  v/hom  fuch  Promifes 
are  made,  that  they  may  not  cxpedl  this  Mercy  without  feeking  to 
him  for  it  ;  and  doubtlefs  thofe  that  expect  it  in  any  other  Way  will 
find  thcmfelves  miftaken.  What  tho'  God  does  not  always  exprefs 
the  Condition  of  a  Promife,  in  every  Place  where  the  Promife  it  felf, 
and  the  Good  promifed,  is  cxprefied  ;  yet  if,  in  other  Places,  the 
Condition  be  exprelTed,  as  well  as  the  Good  he  promifeth,  this  is 
fufficient  to  let  us  know,  that  the  Promife  is  every  where  to  be  under- 
stood as  made  on  that  Condition  ;  at  leaft,  that  Men  may  not  expedl 
the  Good  of  fuch  Promifes,  without  the  Performance  of  the  Condition 
required  in  order  to  it.  And  I  fliall  ftill  have  Occafion  to  fhew,  that 
there  are  many  Places  of  Scripture  where  Promifes  of  the  fame  Mercy 
are  conditionally  propofed  to  Sinners. 

And  fuppofc  I  fhould  find,  in  the  Bible,  fcveral  Places  where 
Pardon  of  Sin  is  promifed,  without  exprefly  naming  the  ConditicH 
on  w]]lch  that  Promife  is  made,  might  I  from  thence  infer,  that  it  is 
a  Benefit  that  is  not  conditionally  offered  t  If  this  would  do,  we  may 
find  fuch  Places,  as  .in  Ifai,  43.  22.  fer,  31.  34.  and  Chap.  33.  8. 
fo  in  Micah  7.  18.  May  we  infer  from  hence,  that  Pardon  of  Sin 
is  not  conditionally  offered  ?  Surely  I  think  not. 

CHAP. 


Chap  ix'.  }         Gva^c  defended.  97 


C  H  A  p.     I  X. 

That  the  conditional  Promifes^  made  in  Scrips 
ture^  that  fuch  asfeek  God  and  his  fpecial 
Favour^  Jhalljind  hi?n^  do  contain  or  imply 
in  them^  an  Offer  of  the  Grace  of  Rege- 
neration, 

HIIII^IS  Shall,  for  the  clearing  up  of  what  Is  here  affert- 
^Sl§li?i#  ed,  endeavour  to  fhew,  (i)  That  there  are  In  Scrip- 
§%^  I  &■§%  ^''^^^  conditional  Promifes  made,  that  fuch  as  fcek 
2flS^¥J'^2S  G^^/andhisy^^aW  Favour,  fhall  find  him  and  that, 
lISlllSlS  (^).X^"'  '^'^'"  ^tox^^its  contain  and  imply  in  them, 
^^^^^'c^^(^^^^w  an  Offer  of  the  Grace  of  Regeneration. 

To  make  good  the  firft  of  thefe,  I  (liall  (i)  inftance  in  feveral 
fuch  Promifes  as  I  here  intend.  (2)  Make  fomc  Obfervations  on 
them. 

I.  The  Promifes  I  here  intend  are  fuch  as  thefe  which  follow, 
I  Chron.  28.  c^.— If  thou  feek  him,  he  will  be  found  of  thee.  2  Chron. 
15.  2.  - — The  Lord  h  with  you  while  ye  he  ivlih  him;  If  ye  feek 
him,  he  will  be  found  of  you -,  Ifye  forfake  him,  he  will  for  fake  you. 
Prov.  8.  17.  Thofe  that  fcek  ?ne  early  Jlmll  find  7m.  Jer.  29.  13.  Ta 
Jhallfeek  me,  ardfind?7ie,  whenyejhall fear ch for  me  with  all  your  Heatt. 
Amos  5.  4.  rhm  faith  the  Lord  unto  the  Houfe  of  Ihsid,  Seek  ye  me 
andyejhall  live.  Matth.  7.  7,-11.  Afk,andlt  jhall  be  given  to  yow. 
Seek,  and  ye  Jhall  find  :  Knock,  and  It  fi)all  be  opened  unto  you.  For  every 
one  that  afk^eth,  recelveth  :  And  he  that  feeketh,  findeth  :  And  to  hhn  that 
kmcketh.  It  fi)all  he  ope7ied.  Or  what  Man  Is  there  of  you,  ivhom^  If 
his  Son  afii  Bread,  will  give  him  a  Stone  ?  Or  If  he  ask  a  Flfij,  zvill  give 
him  a  Serpent  ?  Ifye  then,  being  evil,  knovj  how  to  give  good  Gifts  to 
your  Children,  how  much  more  lulll your  Father  which  Is  in  Heaven,  give 
good  Things  to  them  that  ask  hbn.  We  have  the  fame  Words,  \n 
cffea,  Liiks  II.  9j— JJ-     With  thefe  Texts  agree th  Ifai.  45.  iq. 

O  I  fciid 


98,  Grace  defended         \ 


Part-    II; 
Chap.  IX: 


I  faidmt  unto  the  Hcufe  ofl^zoh^  Seek  ye  me  in  vain,  Alfo  Ifai.  55. 
t^  S-eek  ye  the  Lord  while  he  may  be  found— ,  ■^ 

2.  I  mall  make  fome  Obfervations  on  the  Promifes.  And  here. 
Ifay, 

(i)  Tho' the  Words,  in  fome  of  the  Places  mentioned,  are  not 
cxprefs'd  In  the  Form  of  Promifes  ;  yet  Promifes  are  plainly  fuppofed 
or  implie-d  in. them  ;  as  In  that  Ifai.  45*  19.  and  "55.  6,  -  "  -.  y'""- 
~  ■{^)  The fe  Promifes  are  ^^;?^///(j;?^/.  A  Condition  is  plainly  expreft 
i\i  moft  of  them,  and  implied  in  them,  all :  And  the  Condition  reqiiired 
hyfcckirig  God  :  And  is  otherwife  called,  ofking^  knocking^  Sec.  ■  ; 
'.(3)  Such  conditional  Promifes  are  made  to  unregenerate  Perfons, 
to  encourage  tliem  to  feek  the  Lord  for  his  fpecial  Mercies  or  fpirjtual 
BleiSngs."  I  do  not  fay,  they  are  not  made  to  the  Regenerate  alfo, 
to  encourage  them  to  feek  for  more  Grace  ;  but  I  think  the  firft  and 
principal  Defign  of  them,  is,  to  encourage  fuch  as  are  in  a  State  of 
Sin  and  Death,  to  feck  to  God  for  his  faying  Mercies  ;  fach  as  Pardon 
<)f  Sin,  a  new  Heart,  and  a  nev/  Spirit.  This  is,  at  leaft,  one  Delign 
of  them. 

-  (4)  Thofe  Promifes  quoted  out  of  the  old  Teftament,  as  well  as 
thofe  out  of  the  New,  are  Promifes  of  fpiritual  Bleffings  or  everlafting 
Mercies,  and  ought  not  to  be  underftood  of  temporal  BleiTings  only, 
fee  Pfal.    103.    17,   18. 

is)  ■  Wl^c"  unregenerate  Perfons  are  called  upon  and  encouraged  to 
ieek  God,  with  a  Promife  that  they  fhall  find  him,  and  obtain  Mercy 
from  him,  the  feeking  intended  does  not  comprife  the  exercifmg  ot 
true  Grace  and  Holinefs  in  it :  It  is  impoflible  it  fhould  do  this  :  Be- 
ciufe  this  is  that,  which  they  being  without,  afe  encouraged,  to  feek 
after.  '  God  does  not  fay  unto  an  unregenerate  Soul,  "  Seek  to  me 
*'  for  the  Grace  of  Regeneration,  in  the  Exercife  of  that  fame  Grace, 
*'^  and  then  I  will  beftow  it  upon  thee."  It  is  a  Difhonour  to  God  fo 
to  expound  fuch  Promifes.  Therefore  tho*  it  be  true,  as  in  the  laft 
foregoing  Particular,  that  it  is  not  any  Kind  of  feeking  that  will  .'m- 
fwer  this  End,  but  a  feeking  after  a  due  and  fuitable  Manner,  i.  e.., 
feeking  with  Faith,  in  Hope,  under  an  humble  Senfe  of  UnworthineH-, 
ivith  great  Earneftnefs  and  Perfeverance,  &c.  yet  this  Grace  to  ba 
cxercifed  in  feeking  the  Grace  of  a  new  Heart  and  a  new  Spirit,  can- 
hot  be  fuch  Faith,  Hope  and  Humility,  is'c.  as  is  peculiar  to  fuch  as 
are  ah'eady  born  of  God,  and  become  new  Creatures  j  but  fuch  as 
Hiay  be  called  ccmmon  Grace  ;  inafmuch  as  fuch  may  have  it,  as  are 
tioi  ^ct  pafjed  fro?)!  Death  to  Life  ;  or  as  have  not  eternal  Life  ^bidi>ig 
tntkefn^^'i.'wijdm  5.  24.   compared  with   i  John z^.  \/^^[i^,    -Thh 


S,^;:?:}}  Grace  JefefKk^.      ^9^ 

feems  to  be  fo  evident,  that  I  wonder  that  all  ]\tcn  do  not  yield  to  \\.\ 
as  I  know  of  fome  that  do. 

Having  now  confidered  the  Nature  of  the  Promifcs  alledgcd  in  this 
Chapter,  for  the  Confirmation  of  my  Hypothefis,  I  fhall  proceed  to 
{hew,  Secondly^  That  an  Offer  of  the  Grace  of  Regeneration  is  im-? 
plied  in  them.  I  have  proved  that  they  contain  and  comprifj  condi- 
tional Promifes  of  our  finding  God,  and  obtaining  his  fpecial  Favour  ^ 
and  I  muft  confcfs  I  am  extremely  miftaken,  if  this  d6es  not  include 
'and  imply  in  it  our  obtaining  the  regenerating  and  faving  Influence^ 
of  his  holy  Spirit.  ]])oes  not  our  obtaining  Mercy  at  God*s  Hands, 
as  well  imply  in  it  his  changing  our  Hearts,  and  endowing  us  with  hl$ 
holy  Spirit,  or  making  us  Partakers  of  the  divine  Nature,  as  l^iis  par- 
doning our  Sins,  and  juftifying  of  us  ?  Finding  God,  furely  fignifies'^ 
■finding  Favour  in  his  Sight  j  and  this  certainly  implies  in  it,  our  re-J 
'ceiving  from  him  all  thofe  fpiritual  Blcffings  which  he  beftows  on  all 
thofe  to  whom  he  extends  his  fpecial  Favour. 


CHAP.     X. 

That  thofe  conditional  Promifes  of  the  Holy 
Spirit^  which  we  have  in  the  Oracles  of 
God^  include  and  imply  in  them  Offers  of 
co?iverti?tg  Grace. 

HE  PVomiies  wlilch  I  here  intend  are  fuch  as  thcfe 
following.  Prov.  I.  23.  Turn  you  at  ?ny  Re^ 
proof :  Behold^  I  will  pour  out  my  Spirit  uni9  youi 
I  will  make  known  my  IVords  unto  you.  Luke  11.13^ 
Ifye^  being  evil,  know  how  to  give  good  Gifts  unto  yoiif 
Children,  how  much  more  fhall  your  heavenly  Father 
-^•^  give  his  Holy  Spirit  to  them  that  ask  him,  A(^s  2: 
.38.  Repent,  and  be  baptized  every  one  of  you,  in  the  Name  ofyefus  Chriji^ 
for  the  Remijfion  of  Sinsy  and  ye  Jhall  receive  the  Gift  of  the  Holy  Ghoji^ 

'     That  thefe  are  Promifes,  and  that  they  are  conditional,  feems  too 

Lcvident  to  .be  denied.     A  Precejit  with,  a  Promife  aline-xed  to  en- 

..   ,  O  2  courajrc 


lOo       Grace  defended.  {  chap.   x. 

courage  the  Performance  of  the  Duty  required,  muft,  I  think,  be 
looked  upon  as  a  conditional  Promife.  Such  are  thefe  in  each  of  the 
Places  mentioned,  as  by  the  bare  reading  of  them  appears. 

That  thefe  Promifes  are  made  to  unregenerate  Perfons  cannot,  I 
think,  be  reafonably  denied.  That  in  Prov,  i.  23.  is  made  to  fuch 
Perfons  as  are  defcribed  in  Verfe  22,  who  are  there  thus  called  on, 
How  long^  yefimple  Ones^  will  ye  love  Simplicity  f  And  the  S corners  de- 
light in /corning.  And  it  follows  in  Verfe  23.  Turn  ye^  biz.  In  Luke 
II.  13.  the  Perfons  fpoken  to  are  dire£led  how  they  may  obtain  the 
Gift  of  God's  Spirit,  which  fuppofeth  that  they  are,  or  may  be, 
without  it  ;  and  thofe  who  are  fo,  may,  I  think,  well  take  the 
Words  as  fpoken  to  tliem,  or  concerning  them.  The  Words  in 
J^s  2.  38.  were  fpoken  to  very  heinous  Sinners,  who  were  then 
clofely  dealt  with,  for  having  a  Hand  in  the  crucifying  the  Lord  Je- 
lus,  and  who  htmgpricked  in  the  Hearty  under  a  deep  Senfe  of  their  Sin 
and  Guilt,  alkcd  that  Qiieftion  in  Verfe  37.  What  Jhall  we  do  ? 
And  the  Anfwcr  given  them  did  not  import  that  they  were  in  a  State 
of  Grace,  but  the  contrary.  They  were,  many  of  tliem  at  leaft,  in 
an  unconverted  State. 

Thefe  Things  being  briefly  obferved,  I  fhall  more  diftin£lly  con- 
fid  er  two  Things,  viz.  (i)  What  the  Benefit  is,  here  conditionally 
promifcd  to  thefe.     (2)  On  what  Condition  it  is  promifed, 

I .  Let  us  confider  what  the  Benefit  is  which,  in  the  Places  under 
Confideration,  is  conditionally  promifed  to  fuch  Sinners  as  thefe  : 
And,  that  we  may  judge  arightpf  this,  we  fhall  confider  how  the  fi\me 
is  defcribed  in  each  of  the  mentioned  Places. 

I  (hall  begin  with  that  in  Prov.  i.  23.  And  here  the  Good  pro- 
mifed is  thus  defcribed  ;  I  will  pour  out  fny  Spirit  unto  you.  Whether 
by  God's  Spirit  here,  we  are  to  underltand  the  Perfon  of  the  Holy 
Ghoft,  or  thofc  Gifts  and  Graces  of  which  he  is  the  Author  and  Be- 
ftower,  need  not  be  earneltly  difputed.  If  the  former,  then  the  Spirit 
is  here  fpoken  of  as  poured  on  Men  to  work  his  fliving  Graces  in 
them,  which  is  as  much  as  1  defire.  If  the  fecoady  that  is  what  I  plead 
for  in  this  ElTay.  If  both,  this  ftill  comes  fully  up  to  my  Purpofe, 
7;/z.  .That  the  Grace  of  Regeneration  is  conditionally  offered  or  pro- 
mifed to  Sinners  in  the  Covenant  of  Grace. 

In  which  of  thefe  Ways  foever  this  Promife  is  underflood,  faving 
Illumination  and  Inftru<5lion  is    certainly  intended   in   the  Promife 

made. 


Part    II 

Chap 


x;  }  Grace  defended.         loi 


made,  when  God  tells  thofe  that  he  fpcaks  to,  that  he  will  make 
known  his  Words  to  them.  This  will  be  evident  by  comparing  thefc 
Words  with  others  like  them  :  Such  as  we  may  find  in  Prov.  2.  5. 
and  PfaL  119.  18,  19.  John  17.  6,  7,  8.  Tlic  pouring  out  of 
God's  Spirit  to  fmful  Men,  certainly  intends  faving  Illumination  and 
Converfion. 

In  that  Place,  Luke  11.  13.  the  Thing  promifed,  is  the  Gift  of  the 
Holy  Spirit  to  thofe  that  perform  the  Condition  to  that  End  required 
of  them.  Now  by  this  Holy  Spirit  we  muft  underftand,  either  the 
Perfon  of  the  Holy  Ghoft,  whom  God  fends  into  the  Hearts  of  his 
chofen  Ones,  to  regenerate,  fandify  and  influence  them,  and  dwell 
in  them,  as  his  Temple  for  ever,  of  which  the  Scriptures  fpeak  plen- 
tifully ;  or  that  Principle  of  faving  Grace  and  HoUnefs,  which  he 
works  in,  or  beftows  upon,  fmful  Men  in  their  Regeneration  ;  which 
is  alfo  called  by  the  Name  of  the  Spirit  of  God,  Gal.  5.  17.  and  Ezek. 
36.  26.  and  elfewhere  :  Either  of  thefe  will  ferve  my  Turn. 

In  J^s  2.  38.  the  Good  conditionally  promifed  to  the  Sinners 
there  fpoken  to,  is  the  Remijion  of  Sin,  and  the  Gift  of  the  Holy 
Ghoji  \  In  the  laft  of  which  the  Grace  of  Regeneration  is  certainly 
implied,  as  well  as  in  the  other  Promifes  which  I  have  already  fpoken 
to.  Thefe  are  Things  which  God  has,  in  the  Promife,  joined  toge- 
ther ;  and  no  Man  ought  to  go  about  to  feparate  them.  What  is 
intended  by  Salvation,  Mark  16.  16.  and  in  this  Chap.  Verfe  22.  is 
here  called  Remijfion  of  Sin,  is  the  fame  with  that  Believing,  which  is 
required  in  the  but  now  mentioned  Text  in  Mark.  As  for  that 
extraordinary  EfFufion  of  the  Holy  Ghoft,  fpoken  of  in  the  former 
Part  of  this  Chapter,  there  are  many  who  repent  and  arc  baptized, 
who  yet  never  obtain  it.  But  the  Spirit  in  its  faving  Operations, 
all  who  repent,  and  obtain  Remiflion  of  Sins  do  receive.  And  thefc 
Benefits  true  Penitents  are  made  Partakers  of  in  the  order  in  udiich 
they  are  here  mentioned,  as  I  have  already  abundantly  proved  ;  fir/l 
Pardon  of  Sin,  and  then  the  Grace  of  Regeneration  immediately 
thereon. 

2.  We  muft  confider  what  the  Condition  is   on  which  this  Bsncf 

fit  is,  or  rather  thefe  Benefits  are  offered. 

And, 

(i)  In  Prov.   I.  23.  the  Duty  or  Condition  required  is  Turning  at 

God's  Reproof,  by  which  we  may  not  undeiftand  fuch  a  Turning  from 

Sin  unto  God  as  does  pre-fuppofe  the  Gift  of  the  Holy  Spirit,  in  his 

regenerating 


io|,         [Grace  defended.       \ 


Part  IL 
Chap.  X. 


regenerating  Infiucnces  ;  for  the  Gift  of  the  Holy  Spirit,  underftood 
inthisSenfe,  evidently  fblloweth  the  Turning  here  intended,  as  ap- 
pears in  the  Text  \  fo  that  the  Turning  here  required,  is  an  hdi  on 
which  the  mentioned  Benefit  is  promifed. 

We  mud  know,  therefore,  that  there  \%  a  Turning  .at  GodU  Re^ 
prcof,  which  is  preparatory  to  Regeneration,  and,  in  Order  of  Na- 
ture, before  God's  pouring  out  his  Spirit  unto  us^  and  making  known 
his  Words  unto  us^  in  that  fpecial  Senfe,  in  which  thefe  Words  are 
here  ufed  ;  and  unto  which  the  Influences  of  the  Holy  Spirit,  with 
v/hich  fome  Sinners  are  favoured  before  they  are  favingly  converted, 
are  fufficient.  It  is  evident  in  Scripture,  that  Sinners  enjoying  the 
Miniftry  of  God's  Word,  (here,  as  I  think,  called  his  Reproofs) 
accompanied  with  the  Strivings  of  his  Spirit,  may  have  a  Work  of 
Converfion  wrought  in  them,  of  a  lower  Kind  than  that  which  we 
call  by  the  Name  of  Regeneration  ;  and  yet  fuch  as  to  denominate 
them  Believers,  Penitents,  Saints  and  Righteous;  infomuch  that  fome 
who  were  never  regenerated  by  the  Spirit  of  God,  are  in  Scripture 
faid  to  have  efcaped  the  Pollutions  of  the  World ^  thro'  the  Knowledge  of 
the  Lord  and  Saviour  Jefus  Chrift.  If  what  I  have  here  faid  be  called 
in  Queftion,  as  I  think  it  will  not,  I  hope  I  fhall  be  able,  if  I  live, 
to  make  it  good  :  At  prefent  I  fhall  content  my  felf  to  refer  my  Rea- 
der  to  fome  of  the  Texts  by  which  this  Truth  is  fuificiently  confirm- 
ed :  Such  as  Maith.  13.  20,  21.  Luke^,!-}^,  Maith.  12.  41. 
and  Chap.  n.  21.  E%ek.  18.  24,26.  ^Pet.  2.  20,  2i.  I  may 
add,  that  Sinners  not  yet  favingly  converted  may  be  fo  far  turned  as 
to  cry  earneflly  to  God  for  converting  Grace,  as  in  Jer,  31.  18.  and 
Trov,  2.  3,  4. 

Thus  much  being  faid,  it  is  eafy  to  conceive  how  Pcrfons  not  )'ft\. 
endowed  with  the  Holy  Spirit,  in  the  Senfe  that  the  Regenerate  are, 
may  yet  be  fuch  as  afk  him,  or  pray  to  God  to  beltow  him  on  them, 
as  in  Luke  ir.  13.  TheCondition  there  required  in  order  to  Perfon's 
having  God's  Spirit  poured  out  to  them. 

In  the  other  Text  mentioned,  ASis  2.  38.  the  Condition  required, 
is,  repenting  and  being  baptized  in  the  Name  of  Jefus  Chrifi.  By  the 
former  of  thefe  we  muft  underfland  fuch  a  Kind  of  Repentance  as  I 
have  already  defcribed  in  the  laft  Paragraph,  viz.  a  Kind  of  Repen- 
tance going  before,  and  being,  in  the  Nature  of  it,  preparatory  to 
Regeneration  ;  becaufe,  according  to  the  Text,  Men's  having  Re- 
miffion  of  Sin  and  the  Gift  of  the  Holy  Ghoft,  follows  after  it.  -In- 
deed when  Sinners,  being  pricked  in  their  Hearts,  cry  out,  PP^hett 

Jhali 


chaT.x!  J'  Grace  defended.        163- 

Jhallwedo,  as  in  Verfe  37.  and,'  TFhat  /hall  I  do  to  he  favcd^  ?.s  in 
Acls  16.  30.  their  Enquiry  is  not  only  after  Pardon,  but  after  a  new- 
Heart  and  a  new  Spirit  alfo.  Sucli  are  therefore  fitly  here  told  how 
they  may  obtain  the  Gift  of  the  Holy  Ghoft,  as  well  as  the  Pardon  of 
their  Sins.  Note,  that  by  Repentance,  here,  the  fame  Thing  is  in- 
tended as  is  meant  by  Believing,  Mark  16.  16. 

•.  What  is  implied  in  Men's  being  baptized  in  the  Name  cf  Jefus 
Ghrijl  ;  and  how  this  is  required  as  a  Condition  of  their  receiving  the 
Gift  of  the  Holy  Ghoft:,  muft  be  here  briefly  conlidered  ;  for  it  fcems 
plainly  to  be  {o  required  in  the  Words  under  Confideration. 

I  then  conceive  that  Baptifm  here,  is  not  to  be  confidcred  as  a 
mere  Wafhing  with  Water,  in  the  Name  of  Jcfus  Chriil,  nor  indeed 
ever  (hould  be  fo,  but  as  a  Seal  and  Token  of  the  new  Covenant, 
as  Circumcifion,  according  to  the  Nature  of  the  Inftitution,  al^p 
wSsp.GetJt  tji  1I4  Rom.  4.  II.  So  that  to  be  circumcifed  of  old 
was,  and  to  be  baptized  now  is,  the  fame  Thing  in  otiier  Words,  as 
to  be  taken  vifibly  into  Covenant  with  Gdd.  Refpciling  Circum- 
cifion it  is  plain  that  he  that  was  circumcifed  was  thereby  iDOund  and 
obliged  to  fhe  Obfervance  of  "the  whole  Law,  GW.  5.  3*  Wherei 
by  the  Law,  I  do  not  underftand  the  Covenant  of  Works,  but  the 
Covenant  of  Grace,  according  to  that  Difpeniation  of  it  which,  un- 
der the  old  Teftament,  was  to  be  obferved  ;  for  according  to  that 
Law  the  Jiws  were  governed,  and  not  according  to  the  Tenor  of  the 
Covenant  of  Works  ;  if  they  had,,  they  could  not  have  been  faved. 
It  is  alfo  evident,  that  he  that  is  baptized  In,  or  into,  the  Name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghoft,  is  thereby  bro't 
under  an  Obligation  to  perform  all  the  Duties  required  in  the  Gcfpel, 
or  under  the  new  Teftament.  And,  by  the  Way,  Infants  are  as 
capable  of  being  brought  under  fuch  covenant  Obligations  now  under 
the  Gofpel,  as  thev  were  under  the  Law.  And  as  for  the  Adult, 
when  they  are  baptized,  they  are  bound  by  their  own  AcSl  and  Deed, 
to  perform  all  the  Duties  required  in  the  nev/  Teftament.  And 
hence  it  feemeth  to  follow,  that  to  be  baptized  in  the  Name  of  Jefus 
Chrift,  or  in  the  Name  of  all  the  Pcrfons  in  the  Floly  Trinity,  is  the 
fame  Thing  as  to  be  initiated  into  the  new  covenant  State,  and  had 
under  a  foederar  Obligation  to  perform  all  the  Duties  of  It. 

Now  this  being  dur^f-conrii-lered,  we  may  the  more  eafily  under- 
fland  why,  and  in  what  Senfe  Baptifm  is  required,  as  a  Cundition  of 
the  new  Covenant,  or  our  Wiili!ign(^fs  to  take  upon  us  an  Obligation 
t-0  the  Dutl|s  of  it,  or- to- take  thr  Yoke  of  Jcfus  Chrift  upon  as  : 
;     -.V  And 


104       Grace  defended.  \  chap.xl 

And  he  that  refufeth  to  be  baptized,  does  in  EfFedl  therein  fay,  That 
he  will  not  have  the  Man^  Jefus  Chrift,  to  reign  over  him^  as  in  Luke 
ig.  14.  Such  therefore,  as  refufe  to  be  baptized,  are  faid  to  refift  the 
Counfel  of  God  ogainft  ihcmfehes^  Luke  7.  30.  'Tis  therefore  no 
Wonder,  that  this  is  required  as  ordinarily  neceflary  to  Salvation,  as 
in  Mark  16.  16.  and  as  neceflary  to  our  obtaining  Remiflion  of  Sin, 
and  the  Gift  of  the  holy  Ghoft,  here  in  A^s  z.  38. 

Here,  by  the  Way,  I  cannot  forbear  obferving,  how  greatly  ^they 
are  miftaken,  who  think  that  Baptifm  is,  according  to  Chrifl's  Infti- 
tution,  to  follow  after  Regeneration  and  the  Remiflion  of  Sins,  when 
in  truth  it  is  to  be  received  or  fubmitted  to,  in  order  to  our  obtaining 
thefe  Mercies,  as  in  the  Text  I  am  confidering.  Tho'  the  fame 
Kind  of  Faith  and  Repentance  be  necefl^ary  in  order  to  it,  as  I  have 
Ihev/ed  ;  yet  not  that  which  is  peculiar  to  the  Regenerate. 


C  H  A  P.   X  L 

That  the  Offers  made  to  Sinners^  of  the  Wa- 
ter of  Life^  in  the  Gofpel^  are  Offers  of 
the  Javing  Graces  of  the  holy  Spirit. 

^^^^f%^^  HAT  there  are  in  the  holy  Scriptures  moft  graci- 
^€*€**^€>C^^  ous  Offers  of  the  Water   of  Life,    is  very   certain, 
^^-^t^^^^  Such  an  Offer  is  that  in   Ifai.  55.  i.   Ho!  everyone 
^f '*      t*t^^  thatthWpth,  come  ye  to  the  Waters.-—  Such  alfo  is 
illtlll  ^^^^^"  John  7.  37.  Jefus Jiood  and  cried,  faying.  If 
^XXX.^'^'^^  ^«V  Man  thirjf,  let  him  come  to  me  and  drink.     Such 
J»%V^^^^.*^.fi  an  Offer  there  alfo   is  in   Rev.  22.  17.  The  Spirit 
and  the  Bride  fay.  Come.     And  let  him  that  is  athirjl  come  :  And  whofo- 
cver  willy  let  him  take  the  Water  of  Life  freely.     Such  an  Offer  is  alfo 
implied  in  John  4.  10.  Jefus  faid  unto  her.  If  thou  kneweji  the  Gift  cf 
Gcdy  and  zvho  it  is  that  faith  to  thee.  Give  me  to  drink  ;    thou  mouldefl 
have  afked  him,  and  he  would  have  given  thee  living  Water, 

Now,  all  that  is  here  neceflary  to  my  prefent  Purpofe,  is  to  fhew, 
that  an  Offer  of  the  Waaler  of  Life,  or  of  this  living  Water,  does  cer- 
tainly contain  or  imply  in  it,  an  Ofl:er  of  the  Grace  of  Regeneration. 
And  to  make  this  evident,  I  fhrill  ( i )  endeavour  to  prove,  that  the 

Grace 


Part    II. 
Chap.XI. 


J  Grace  defended.        105;'^ 


Grace  of  Regeneration,  or  a  Principle  of  faving  Grace  and  Holinef'?, 
is  the  very  Thing  intended  by  the  Water  of  Life,  in  Scripture  :  But 
if  that  may  not  be  admitted,  then  (2)  it  miift  be  implied  and  com- 
prehended in  that  which  othcrwife  is  intended  by  it. 

Firji^  I  will  endeavour  to  fhev/,  that  by  the  IVciter  of  L'lfc^  the 
Grace  of  Regeneration  is  in  Scripture  intended  :  And  this  I  will  en- 
deavour to  make  evident,  by  comparing  fome  of  the  Pl;\ces  of  Scrip- 
ture that  fpeak  of  it.  In  ^ohn  4.  10.  our  Lord  having  fpoken  of  this 
Water,  in  fuch  Language  as  plainly  implieth  an  OfFer  of  it,  and  his 
Readinels  to  give  it  to  fuch  as  afk  it  of  him,  lie  after  fome  further 
Difcourfe  with  the  Woman  of  Sainaria^  gives  her  this  further  Ac- 
count of  the  Advantages  which  fuch  have  by  it,  as  receive  it  of  him. 
Verfe  14.  JVhofocver  dr'mkith  of  the  Water  that  I  fljall  give  h'lm^  Jhall 
never  thirfl :  But  the  JVater  that  I JJmU give  him^pallbein  hirn'a  Well 
of  Water  fprlng'ing  up  to  everlafiing  Life.  In  which  XVords  of  our 
Lord  he  plainly  intimates,  that  this  Water  is  fomething,  which  the 
Perfons  partaking  of  it,  have  within  them,  as  a  living  Pri^ici'ple  of  Life 
and  Motion  ;  by  which  Principle  of  Life,  what  can'we  fo  well  under*-' 
Itand  as  that  divine  Nature  given  to  Men  in  their  Regeneration'?' 
Of  which  we  read  £2;^/^.  ,37.  14.  Eph.  2,  2,  2  Pet.  2.  ^.  Or,  If 
not  this,  the  Spirit  himfelf,  who  is  the  Author,  Beftower  and  Prr  - 
ferver  of  this  divine  Principle  ?  Which  of  thefe  is  to  me  equal,  and 
comes  to  the  fame  Thing.  -  :  I'l " 

Again,  our  Saviour,  in  John  7.  37.  having  invited  thirty  vSinners 
to  come  to  him,  and  drink,  (of  the  \Vater  of  lafe,  no  doubt)  he  adds 
in  Verfe  38.  He  that  believeth  on  me^  as  the  Scripture  hath  fa  id,  out  of 
his  Belfy  fia/l  foiu  Rivers  of  living  Water  \  By  which  Water,  that  we 
might  underftand  what  he  intended,  the  Evangelifi:  immediately  fub- 
joins.  thefe  Words,  in  Verfe  39.  This  he  fpake  of  the  Spirit^  ivhicb 
they  that  believe  m  him  Jhould  receive.  Now,  what  can  this  pofTibly 
intend,  if  by  -it  be  not  meant  either  tlie  Perfon  of  the  Holy  Spirit,  or 
that  divine  Principle  which  he  is  the  Author  of,  in  Men's  Souls,  as 
before. 

The  Belly,  out  of  which  thefe  Waters  are  faid  to  flow,  may  be 
underftood  to  mean  the  inward  Parts,  or  Heart,  as  by  comparing 
foh  15.  35.,witli  PfaL.  ^i.  6.  does  appear.:  And  what  we  may  un- 
(lerftand  by  this  Vv^aters  flowing  from  thence,  we  may  gather  from 
Luke  6.  45.  J  good  Man  out  of  the  good  Treafure-cfhis-  Heart ylfitig- 
eth  forth  that  which  is  good ',  with  which  agreefh  that  in  Pfal.  40.  8. 
/  delight  to  do  thy  Will^  0  God :   Ti^a,    thy   Lcvj  is   within  7m  Heart. 

P  .  '      The 


io6       Grace  defended.  {  chaI.xi! 

The  Scripture  of  the  old  Tcftamcnt,  to  which  thefe  Words  of  our 
Saviour,  may,  I  think,  be  fuppofed  to  refer,  may  be  fuch  as  we  have 
in  Ifa'i.  44.  3,  4,  5.  and  Chap.  49.  10.  and  58.  11.  the  laft  of 
whichTexts  Ifhall  only  here  tranfcribe,as  agreeing  well  with  this  Place 
and  that  before  mentioned,  John  4.  14.  ne  Lord  Jlmll  guide  thee 
continually^  and  fail  sfy  thy  Soul  in  Droughty  and  make  fat  thy  Bones'. 
And  thou  /halt  be  like  a  watered  Garden^  and  like  a  Spring  cf  JVatcr^ 
zvhofe  IVaters  fail  not. 

There  is  one  Exception  to  which,  what  I  here  plead  for,  may 
feem  liable,  vIt:.  That  the  Evangelift  fays,  that  our  Lord  here  fpake 
of  the  Spirit,  which  they  that  believe  on  him  fliould  receive  :  For 
the  Holy  Gholl  was  not  yet  given,  becaufe  Jefus  was  not  yet  glori- 
fied :  By  which  it  feems  as  if  our  Lord  here  intended  thofe  extraor- 
dinary Gifts  of  the  Holy  Spirit  given  at  Fentecoji^  after  his  Afcenfion, 
Acis  2.  beginning,  according  to  that  Prophecy  in  Joel  2.  28,  29. 

Now  to  this  I  anfwer.  That  tho*  there  be  no  Doubt  but  that  our 
Lord  had  a  Refpecl  to  the  mentioned  extraordinary  Gifts  ;  yet  to 
reftrain  his  Meaning  to  thefe  only,  without  taking  into  what  he  in- 
tended, the  giving  of  the  Holy  Ghoft,  for  the  Converfion  of  great 
Numbers  of  Souls  about  that  Time,  is,  I  think,  altogether  without 
Warrant.  I  know  of  no  Expofitors  that  {o  reftrain  the  Senfe  of 
that  Prophecy  in  focl^  to  thofe  extraordinary  Gifts  of  the  Spirit  men- 
tioned, or  to  any  other  in  the  Days  of  Chriit  and  his  Apoftles,  or  at 
any  other  Time  afterwards,  as  not  to  include  thofe  that  are  common 
to  all  Believers  :  And  our  Saviour  warrants  our  expounding  it  in  this 
Manner,  by  fpeaking  of  his  giving  the  Spirit,  as  the  Privilege  of 
Believers  in  general,  without  any  Exception,  in  the  Place  difcourfed 
on,  and  elfewhere,  as  in  Roin.  8.  9.  and  ASs  2.  38,   39. 

If  it  be  faid,  that  none  can  believe  in  Chrift,  'till  the  Spirit  of  Gpd 
in  his  faving  Influences  be  given  to  them  ;  And  therefore,  the  Grace 

fiven  in  Men's  firft  Converfion  cannot  be  given  to  them  by  Promife  ; 
fliall,  befides  what  has  been  already  faid  to  this>   hereafter  take  thi^ 
Obje<Slion  under  Confideration. 

If  what  I  have  now  faid  be  not  thought  fufficient  to  prove  the 
Water  of  Life  oftered  to  Sinjiers^  to  be  the  fame  Thing  with  the 
Holy  Spirit  given  in  Regeneration,  as  I  think  it  is,  then  L here  fur- 
ther £ay. 

Secondly 'i  That  fuppofing  Jeius  Chrift  himfelf,  as  fome  think,  hk 
intended  by  that  admirable  Water,  the  Gift  of  t"his  Water  will  fup- 
pof^  and  imply>  the  Gift  of  the  Grace  of  Regeneration  ,  and  io  an 
.    ;  \  Offer 


ct AP.  xn'.  }         Grace  defended.        107 

Offer  of  Jefus  Chrift  will  imply  an  Offer  of  that.  As  Jefus  Chrift  is 
fometimes  called  the  Bread  cf  Life  \  fo  if  it  be  allowed  that  he  is  here 
called  the  Water  of  Life  alfo,  an  Offer  of  the  (jrace  of  Regenera- 
tion will  be  ftill  implied  in  an  Offer  of  Him.  Tliofe  who  come  unto 
him  are  fa'd  to  come  as  to  a  living  Fountain^  r  Pet.  2.  4.  And  he 
may  be  undcrflood  to  be  intended  by  that  Fountain  opened^  Zach.  13. 
I.  if  it  then  be  fuppofed,  that  Jefus  Chrift  himfclfis  the  VVater  of 
Life  here  intended,  the  offering  of  this  Water  to  Sinners,  is  an  ofter- 
ing  of  him  to  them.  But  then  Jefus  Chrifl  thus  offered  unto  fmful 
Men,  is  offered  with  all  his  Fulnefs  to  them,  even  all  that  Fulnefs 
of  which  we  read  Col.  i.  18,  19.  and  ^ohn  i.  14,  16.  and  if  fo, 
then  to  be  fure  not  without  his  Spirit  and  Grace  in  and  with  him  *, 
which  is  the  Point  for  which  I,  in  this  Effay,  am  obliged  earneffly  to 
contend. 

C  H  A  P.     X I L 

Thofe  conditional  Offers  of  fpiFitual  Wifdo^n 
made  to  Sinners  in  the  TVord  of  Gody  are 
Offers  of  a  Principle  of  faving  Grace  or 
Holinefs. 

^^^^i:%^*Sf^^  Purfuance  of  what  I  defign  in  this  Chapter,  I 
T^i^^l^'^  "^"^  flicw,  that  there  are  fuch  Promifes  as  I  here 
*' ^    '  ?^  fpeakof;  and  then  prove,  that  thefc  Promifes  cou- 

\^  tain   or   imply  in  them  a  conditional   Offer  of 


^  Principle  of  faving  Grace  or  Holinefs.  And  I  fliall 
^^,  S  endeavour  to  make  this  good  in  both  the  Parts  of 
%V^^'^'^^^^\*^*<^  it,  with  Refpe61:  to  two  Promifes,  or  rather  one 
and  the  fame,  expreffed  in  tv/o  Texts  of  Scripture  ^  one  of  wliich 
we  have  in  the  tld  Tejfamenty  the  other  in  tlie  mw. 

'  I  fliall  begin  with  that  In  the  old  Teftament,  which  we  have  in 
Prtrj.  2.  beginning.  That  We  may  at  once  fee  it  with  the  Condition 
on  which  it  is  made,  with  a  Reafon  given  for  the  certain  Fulfilment 
Qi  it;  I  fliall  tranfcribe  the  Words   from  the  fiifl    to  ±z  iix'Ji  V'crfc, 

^  See  Part  n.    Chap,  iv^ 

P  2  .^Tj 


io8       Grace  defended.         |  chIp.  xn. 

My  Son,  if  thou  wilt  receive  my  Words,  and  hide  my  Commandments  with 
thee  ;  fo  that  thou  incline  thine  Ear  imto  TVifdom^  and  apply  thine  Heart 
to  UmLrJlanding  :  Tea,  if  thou  crieft  after  Knowledge,  ard  Vtfteft  up  thy 
Voice  fr  IJnderfianding  :  If  thou  feekeft  her  as  Silvtfr,  and  fear  chef i  for 
her,  as  for  hid  Treafures:  Then  fait  thou  underjland  the  Fear  of  the 
Lord  ;  and  find  the  Knowledge  of  God,  For  the  Lord  giveth  Wifdom  ; 
Out  of  his  Mouth  Cometh  Kmivledge  and  Underflanding, 

It  cannot  be  denied  that  thefe  Words  run  in.  the  P'orm  of  a  con- 
ditional Promife  :  My  Son,  if  thou  wilt  do  thus  and  thus,  then  fhalt 
thou,  ^c.  And  in  order  to  our  rightly  underftanding  the  Text, 
we  mud  confider,  (i)  to  whom  this  Promife  is  made,  (2)  on  what 
Conditions,  (3)  what  is  the  Good  promifed,  (4)  the  Reafon  given 
for  the  Confirmation  of  the  Truth  of  th^  Promife. 

T.  Let  us  confider  to  whom  this  Promife  is  made.  And  herfe  I 
fhall  only  infift  on  one  Thing,  viz.  That  this  Prcmife  is  undoubtedly 
inade  WPerfons  in  an  unregenerate  State,  as  well  as  unto  fuch  as  are 
regenerate  or  born  again.  It  is  evident  that  it  is  the  Scope  and  De- 
fign  of  the  Place,  to  dire£l  Perfons  how  they  may  get  true  Wifdom, 
that  which  is  of  the  beft  Kind  :  And  indeed  this  is  the  Scope  of  the 
■whole  Book  of  Pr<w^r/^^,  as  appears  Chap.  i.  Verfe  2,— -7.  Now, 
to  imagine,  that  fuch  Dire6lions  are,  by  the  wife  Man,  and  by  God 
himfelf  fpeaking  by  him,  given  only  to  thofc  who  are  already  truly 
and  fpiritually  wife,  is  what  there  is  not  the  leaft  Colour  for.  I  deny 
not  that  the  truly  wife  are  here  directed  how  they  may  get  more 
Wifdom  of  the  fame  Kind  ;  but  I  affirm,  that  this  cannot  be  the 
only,  or  indeed  the  principal.  Intendment  of  the  Place:  But  fuch  as 
are  ftill  deftitute  of  the  Wifdom  intended,  are  here  direfted  how  they 
may  obtain  it ;  and  are  encouraged  to  fcek  after  it.  Nor  is  that 
Compellation,  My  Son,  any  Way  inconfiftent  with  what  I  here  fay, 
if  we  confider  how  it  is  frequently  ufed  in  this  Book,  and  elfewhere 
m  Scripture. 

2.  We  may  confider  on  what  Condition  this  Promife  is  mad-e. 
And  there  are  here  feveral  Things  required  of  the  Perfons  to  whom 
it  is  conditionally  propos'd.  ■  And  here,  before  I  inftance  in  the  Things 
required,  I  muft  obferve  in  general  with  Refpe6l  to  them,  that  none 
of  them  have,  nor  in  Reafon  can  have,  any  Thing  in  them'  that  does 
imply,  that  the  Perfons  to  perform  them  muft,  in  order  to  it,  be  en- 
dov/ed  with  true  fpiritual  Wifdom,  fuch  as  they  are  dire6led  and  en- 
couraged to  feek  after  -,  of  that  they  are  fuch  as  cannot  be  performed 

^till 


chIp.  xS:  }         Grace  defended.        1 09 

'till  the  fame  Kind  of  Wifdom  be  firft  obtained.  The  Reafon  of 
this  is. obvious.  Every  Thing  here  required,  is  required  of  fuch  as 
have  not  the  Kind  of  Wifdom  intended,  and  this  in  order  to  their 
getting  of  it.  Now,  what  can  be  more  abfurd  than  to  imagine,  tliat 
the  wife  and  infpircd  ^chmon  did,  in  the  Name  of  God,  advife  Perfons 
deftitute  of  a  certain  Sort  or  Kind  of  Wifdom,  to  labour  to  obtain 
the  fame,  by  performing  certain  Conditions,  to  the  Performing  of 
which  their  firlt  having  the  fame  Kind  of  Wifdom  was  abfolutely 
necefTary  ?  This  would  be  no  lefs  unreafonable,  than  to  advife  a  blind 
Man  to  make  Ufe  of  good  Eye-fight  in  fearching  after  Medicines  to 
cure  him  of  his  Blindnefs.  The  Thing  therefore  required  of  unrege- 
nerate  Perfons,  in  order  to  their  obtaining  the  Wifdom  here  intended, 
cannot  be  fuch  as  cannot  be  done  'till  they  are  firft  endowed  with  that 
Kind  of  Wifdom  which  they  are  called  upon  to  fcek  for  :  Nor  will 
they  appear  to  be  fuch  on  a  due  Confidcration  of  them.  I  will  con- 
fider  them  feverally. 

The  firft  Thing  required  is  the  receiving  of  the  Words  of  him 
who  fpeaketh  them.  If  thou  wilt  receive  my  JFords^  i.  e.  the  Words 
of  Solomon^  or  any  other  true  Minifler's  fpeaking  in  God's  Name  : 
Or  if  we  fay  the  Word  of  God  himfelf,  it  is  the  fame  Thing.  This 
docs  not  necellarily  intend  a  receiving  the  Word  ofGodTn  fuch  a 
Manner  as  none  but  the  regenerate  receive  it.  It  may  be  fuch  a 
receiving  of  it  as  that  intended,  Matih,  13.  20,  21.  Nay,  I  fay, 
it  muft  be  fuch  a  receiving  the  Word  as  this  ;  for  this  receiving  it, 
as  it  refpe(3:s  many  of  thofe  who  are  fpokcn  to,  is  only  in  ord^r  to 
their  obtaining  faving  Wifdom,  they  being  ftill  without  it. 

The  next  Thing  required  as  the  Condition  of  fuch  Perfons  ob- 
taining true  Wifdom,  is  their  hAding  God's  Commandments  ivith  them  ; 
and  this  may  be  done  by  Perfons  not  yet  regenerate,  as  by  fome 
awakened  Sinner  made  fenfible  of  his  Sin  and  Guilt,  and  defirous  to 
know  v/hat  he  fhall  do  to  be  faved.  Is  it  not  poiTible  for  fuch  an 
one  to  hear  the  Word  of  God  with  fome  Concern  of  Soul  :  Yea,  to 
buy  a  Bible,  and  keep  it  by  him,  for  his  Inftru61:ion  in  the  Way  of 
Life  ;  and  frequently  meditate  on  what  he  reads,  and  mark  fuch 
Places  in  it  as  he  thinks  beft  fuits  his  Cafe,  committing  others  to  Me- 
mory, with  a  IMign  not  to  forget  them,  but  obfervc  and  prafticc 
them  ?  Or  may  wc  tell  any  one  that  does  {0^  \X\?x  lie  is  in  a  regene- 
rate State  \ 

The 


no         Grace  defended.       \  chap^xii". 

The  next  Thing  required  of  fuch  is,  that  they  incllru  their  Ears  to 
IVifdom,  and  apply  their  Hearts  to  Underjiand'mg^  i.  e.  give  themfelves 
to  the  Study  of  them,  with  fome  Affection  and  Deliglit.  So  Mr. 
Pool  on  the  Place.  But  then,  I  fay,  this  Affedion  and  Dehght  re- 
quired, in  order  to  their  getting  fpiritual  Wifdom,  muft  be  fuch  as 
that  mentioned  in  Matth.  13.  20.  becaufe  the  Perfons  here  fpoken 
to,  as  thofe  there  mentioned,  have  no  Root  of  faving  Grace  in  them, 
as  Was  before  declared.  To  apply  the  Heart  to  TVifdom^  may  be  as 
well  underftood  of  the  Application  of  the  Mind  and  Soul  to  the  Study 
and  Purfuit  of  it,  as  to  the  a61:ual  Acquifition,  or  Exercife  of  it. 

It  is  further  required,  in  order  to  fuch  Perfons  obtaining  of  Wifdom, 
that  they  cry  after  Knoivledge^  and  Uft  up  their  Voice  for  Vnderfianding  : 
That  is,  that  they  pray  earneiily  to  God  for  it,  as  in  fajn.  i.  5.  Now 
is  it  not  po0ible  for  any  unregencrate  Pcrfon  thus  to  do  ?  If  it  be  not, 
many  others  befidcs  my  felf^  are  miftaken  with  Refpe6l  to  Ephrai?7i^ 
when  he  prays.  Turn  thou  me ^  and  I  Jhall he  turned^  Jer.  31.  18.  We 
frequently  exhort  and  prefs  unregenerate  Sinners  to  pray  for  the  Grace 
of  Regeneration^  and  confequently  for  fpiritual  Wifdom,  which  con- 
fifts  in  the  Fear  of  the  Lord,  Job  28.  28.  Now  I  would  know  whe- 
ther we  ought  withal  to  tell  them,  that  it  is  impoiTiblc  that  they  fhould 
do  thus  '*ill  after  tl^ey  have  the  Wifdom  which,  being  without,  we 
advife  them  to  feek  after.  That  it  is  not  in  their  Pov/er  to  change 
their  own  Hearts,  I  readily  acknowledge  \  but  that  they  are  unable 
with  God's  AlTiftancc  to  Pray  to  him  to  do  this  for  them,  and  this  with 
great  Earneftnefs,  I  fee  no  Reafon  at  prefent  to  grant.     • 

Another  Duty  or  Condition  required  of  unregenerate  Sinners,  in 
order  to  their  getting  this  fpiritual  Wifdom,  is  their  feeking  it  as 
Silver,  and  fear  chlng  for  it  as  for  hid  Treafiires  :  By  which  I  think  we 
may  well  underftand,  their  induftrioufly  attending  all  proper  Means 
in  order  to  their  obtaining  of  it.  Now  I  would  know  whether  it  be 
impoffible  for  any  unregenerate  Pcrfon,  under  the  deepeft  Convi(B:ion 
of  Sin,  Righteoufnefs,  and  Judgment,  that  fuch  are  capable  of,  to  do 
this  ?  Is  it  abfolutely  impoffible  for  People,  'till  after  they  are  favingly 
converted,  and  become  wife  to  Salvation,  and  fo  pafTed  from  Death  to 
Life,  to  Jlrive  to  enter  in  at  the  fr  ait  Gtite,  (as  they  are  exhorted  to  do, 
Luke  13.  24.)  or  to  prefs  into  (or  towards)  the  Kingchm  of  God ^  (as  in 
Luke  16.  16.)  'till  after  they  are  a<5lually  ///  it  ?  And  do  not  Men 
begin  to  ivork  out  their  own  Salvatiin^  'till  after  they  are  in  a  State  of 
Salvation,  and  have  adlually  obtained  eternal  Life  ?  I  cannot  think 
otir  doing  thus  is  the  Work  only  of  one  Moment :  but  includes  in  it 


chaI.xii;  }  Grace  defended.        1 1 1 

our  luafching  at  IVifdorrii  Gatcs^  ami  waiting  at  the  Pofis  of  her  Doors^ 
(Prov.  8.  34.)  in  order  to  our  being  m^de  wife  to  Salvation,  and  not 
only  after  we  are  fo  :  And  it  may  be  compared  with  the  poor  Cripples 
waitixig  at  the  Pool  oi  Beihefda^  John  5.  2,  3.     Can  we  tnicly  affirm, 
that  unregenerate  Sinners  neither  can,  nor  ever  do,  thus  wait  on  God 
in  the  Ufe  of  Means  for  the  converting  Influences  of  his  Spirit  ?    Or 
for  the  Beftowment  of  true  fpiritual  Wifdom  on  them  ?  Yea,  let  me 
afk  whether  there  have  never   been  any   unconverted   Sinners  tliat 
would  rather  have  parted  with  all  the  Subftance  of  their  Houfes,  than 
failoftrae  Convcrfion,  and  fo  of  eternal   Happincfs  ?  Yea,   I  would 
yet  farther  enquire,  v/hether  it  is  impoffible  for  any  unconverted  Sin- 
ner to  do  otherwife  than  that  young  Man  did,  who  would  not  part 
with  his  outward  Eftatc,  tho'  his  Soul  lay  at  Stake?  Matth.  19.  22. 
For  my  part,  I  doubt  not  but  that  an  unregenerate  Sinner  may   refiit 
unto  Blood  fighting  againft  Sin.     Compare //rZ'.  4.    12.  with  i    Cc7\ 
1 3.  3,     Men's  doing  all  that  I  have  fpoken  of,  will  not  prove  them  tb 
be  already  wife  to  Salvation  :  And  yet  I  do  hot  believe  that  any  that: 
perfevere  in  fuch  a  Courfc  as  this,  fhall  fail  of  the  Grace  of  God,  and 
finally  periih. 

Now  this  brings  me  to-^ie  Promife  made  in  the  Place  under  Con- 
fideration,  to  thofe  that  perform  the  Conditions  thus  required  ;  And 
this  we  have  in  Verfe  5.  Then  floalt  thou  imderjland  the  Fear  of  the 
Lord  ;  and  find  the  Knowledge  of  God.  The  Promife  is  very  cxprcf^? 
and  peremptory  j  and  I  believe  there  are  fcarce  any  but  what  believe, 
that  all  who  obtain  the  Good  here  promifed,  are  made  wife  to  Sal- 
vation ;  not  only  brought  nigh  to  the  Kingdom  of  God,  but  ad^ually 
into  it.  Tliofe  who  think  that  fuch  Seekers  are  fo,  who  are  defcribed 
in  the  foregoing  Verfes,  will  doubtlefs  acknowledge,  that  they  muft 
needs  be  fo,  unto  whom  the  Promife  made  in  Verfe  5  is  fulfilled. 
Whe  Words  of  the  Promife  here  made,  do  certainly  fignify  tlie  favino; 
Illumination  and  Inftrudlion  of  thofe  happy  Souls  that  partake  of  the 
Good  exprefled  in  it.  Noi>e  can  doubt  of  this  that  will  be  at  tl>e 
Trouble  to  compare  this  Promife  with  what  we  have  in  Pfal.  25.  14. 

and  51.  6.  and  19.  18,  19.   i  John  2.   27.  John   17.   8.  Bro^i.    3. 

13,  and  Chap.  2.  10,  11.     Such  as  are  wife  to  Salvation  know  the 

V/ifdom  here  intended  to  he  th?.t  mentioned  Job  28.  28.  and  Pfal. 

III.  10. 

We  have  in  the  Place  under  Confideration  a  Reafon  given  to  con- 
fir  m  to  us  the   Truth  of  the  Promife    made,  Verfe  6.   For  the  Lord 

-^jvstb  IVtfdom  ;  Out  ofhh  Mmh  (om^tf?  KuQivl^dge  and  Undtrjlandingy 
.  ■  i.  e. 


Hi        Grace  defended         {  chap.xil 

i.  e.  he  that  thus  promifeth  to  beftow  fpiritual  Wirdom  on  fueh  as 
come  up  to  the  Terms  on  which  it  is  offered,  is  the  Lord  Jehovah, 
who  is  the  only  and  all-fufEcient  Giver  of  thatWifdom,  by  whichMcn 
are  made  vj'ife  to  Salvation  ;  he  being  the  Father  of  Lights^  from  whom 
every  good  and  per fe^  Gift  comcth  dozvn,  Jam.  i.  17.  Therefore  wc 
may  afluredly  depend  on  him  for  the  Good  thus  promifed,  if  we 
take  the  Courfe  which  he  dirc6leth  us  to  for  the  obtaining  of  it. 

I  may  now  proceed  to  the  other  Teftimony  I  intended,  for  the 
Confirmation  of  what  I  have  afferted  ;  and  that  is  in  the  new  Tefta- 
ment,  Jam.  i.  5.  If  any  of  you  lack  IVifdo^n,  let  him  ofk  it  of  God, 
that  giveth  to  all  Alen  liberally,  and  uphraidcth  not,  and  it  Jl)all  he  given 
to  hinu 

This  Text  is  very  much  like  that  laft  produced  and  vindicated  ; 
and  therefore  I  fhall  need  fay  the  lefs  upon  it.  The  firft  Thing  that 
I  fhall  fay  on  it  is,  that  tlie  Thing  promifed  in  it  is  Wtfdom  ;  and  this 
Joubtlefs  the  fame  Kind  of  Wifdom  as  that  defcribed  by  the  fame 
Apoftle,  Chap.  3.  Verfe  17.  The  JVifdom  that  is  from  above,  is  firji 
fiire^  then  peaceable,' gentle,  and  eafy  to  he  entreated,  full  of  Mercy,  and 
good  Fruits,  without  Partiality  and  without  Hypccrify,  By  which  Wif- 
dom the  Apoftle  doubtlefs  intendcth  that  which  is  truly  fpiritual  and 
faving  ;  and  this  not  only  Wifdom  neccffary  in  fome  particular  Cafe, 
as  when  Perfons  are  under  Affli(5lion  and  Tribulation,  as  in  the  fore- 
going Verfcs,  but  alfo  in  every  other  Cafe  3  fuch  as  is  intended  Jcb 

28.  28.  and  Prov.  2.  10. 

The  Perfons  to  whom  this  Promife  is  made  are  any  that  lack  Wif- 
dom, as  in  the  Text,  If  any  of  you  lack  JFifdom — .  For  tho'  this 
Epiftle  was  more  immediately  written  to  thofe  mentioned  in  the  In- 
fcription  of  it,  Chap.  i.  Verfe  i.  yet  it  was  no  Doubt  intended  for 
the  Inftruclion  and  fpiritu?!  Good  of  all  that  read  it  ?  For  thus  the 
Spirit  of  God  fpeaking  in  the  Scripture,  is  to  be  underftood,  Rom.  2. 

29.  Mark  13.37.  And  who  is  there  that  lacketh  this  Kind  of  Wifdom 
more  than  thofe  do,  that  have  none  of  it;  which  is  the  Cafe  of  all 
unregeneratePerfons.  But  if  it  (hould  be  here  fi\id,that  by  fuch  as  lack 
■this  Wifdom,  v/e  may  underftand  fuch  as  are  fenfible  of  their  Need  of 
it  ;  to  this  I  anfwer.  That  tho'  I  cannot  believe  that  the  Direction 
here  is  given  only  to  fuch,  inafmuch  as  it  may  encourage  thofe  that 
are  not  yet  duly  fenfible  how  much  they  need  it,  to  endeavour  to 
become  fo  ;  yet  fuppofmg  this  to  be  true,  there  is  no  Reafon  to  quef- 
tion,  but  that  Perfons  ftill  in  an  unregenerate  State  may  be  fenfible  that 
thay  need  fpiritual  \Vifdom.     Thofg  that  a/e  fenfible  that  they  need 

'■  Happinef?, 


Cha'^.xil  }  Grace  defended.        113 

Happinefs  :  And  I  believe  it  is  poiTible,  that  an  unregenerate 
Perfon  may  be  convinced  that  it  is  impoiTible  that  he  fliould  be 
made  truly  happy  and  blcfTed,  without  being  made  fpiritually  wife. 
I  know  that  natural  Men  are  apt  to  place  their  Happinefs  in  fenfual 
Objc6ls  ;  but  is  it  not  polTible  for  them  to  be  convinced  of  their  Error 
and  Miftake  in  this,  'till  after  they  are  favingly  converted  ?  I  incline 
to  tell  People  who  iwc  convinced  of  this,  that  it  belongs  to  the  Work 
ordinarily  required  as  preparatory  to  Converfion,  rather  than  as  an 
eflential  Ingredient  in  it  :  For  how  fhould  any  fincerely  turn  to  God, 
'till  firft  convinced  of  the  Vanity  cf  the  Creature  ?  If  an  awaken'd 
Sinner  tells  me,  he  is  convinced  that  Nothing  in  any  Creature,  or  in 
all  of  them  together,  can  make  him  truly  happy,  I  cannot^  on  this 
Account,  tho'  I  believe  him,  afiure  him  that  he  is  in  a  jEQilverted' 
State. 

The  next  Thing  to  be  confidered  is,  theConditlon  required  in  order 
to  the  obtaining  the  Wifdom  intended  ;  and  this  is,  that  they  afk  it 
of  God ^  vjho  giveth  liberally^  and  uphraideth  not.  Here  obferve,  (i) 
That  fuch  as  need  tliis  Wifdom  are  required  to  afk  for  it.  (2)  They 
are  required,  in  afking  it,  to  apply  to  a  right  Obje£l,  wz.  God. 
(3)  Here  is  fomething  to  encourage  them  to  do  fo,  viz.  He  giveth 
liberally^  and  upbraideth  ?iot. 

(i)  If  Sinners  need  fpiritiial  Wifdom^  they  muft  afk  for  it.  The 
Way  of  obtaining  it  is  not  to  acquire  it  by  hard  Study,  but  by  Prayer, 
There  is  a  Sort  of  Wifdom  that  may  be  acquired  by  Study  and  Me- 
ditation, as  other  acquired  Gifts  and  Qualifications  are  ;  but  this  is 
not  of  that  Kind,  nor  obtained  in  that  Way,  (tho'  necefTary  in  the 
Work  preparatory  to  it)  but  by  fervent  Prayer,  called  in  Scripture 
ajking^feekirig^  knocking^  Matth.  7.  7,  8.  Luke  11.  9,  10. 

(2)  Thofe  that  defire  this  Wifdom  mufl  feek  it  of  a  right  Obje(5l, 
who  is  able  and  willing  to  beflow  it,  viz.  God.  So  in  the  l>xt. 
Let  him  ajk  it  of  God.  The  moft  learned  Men  in  the  World*  cannot 
give  this  Wifdom,  by  the  beft  Inftru6tions  they  can  afford  :  Onlv 
God  can  do  this,  as  we  faw  before.  Prov.  2.  6.  The  Lord  giveth 
Wifdo?n  :  Out  of  his  Mouth  co?neth  Knowledge  and  Underjlanding,  And 
this  Knowledge  cometh  out  of  God's  Mouth,  not  only  by  Means  of 
the  Scriptures  which  he  has  given  by  the  Infpiration  of  his  Spirit  j  but 
as  the  Light  did  which  he  gave  in  the  Creation  of  the  World,  Gen, 
I.  3.  with  which  v/e  may  compare,  2  C^^r.  2.6.     And  I  may  add, 

Q.  .  that 


114        Graoe  defended.         \ 


Part     II. 
Chap.XIL 


that  when  we  afk  this  Wifdom,  we  muft  afk  it  in  the  Kanie  of  Jefus 
Ghrift,  as  we  muft  all  other  Merci^. 

(3)  Here  is  Ground  of  Encouragement  thus  to  afk  this  Wifdom  of 
God,  VIZ.  He giveth  liberally^  and  upbraideth  not:  He  giveth  to  all 
that  afk  for  it  as  they  ought  to  do.  He  giveth  not  as  Pferfons  of  nar- 
row Souls  are  wont  to  give  their  Gifts  ;  nor  does  he  twit  and  upbraid 
thofe  who  in  their  Straits  feek  his  Favours  :  And  this,  if  there  had 
been  no  more  faid,  gives  great  Encouragement  to  afk  fpiritual  Wif- 
dom of  him. 

But  as  if  this  was  not  enough,  there  is  in  the  Words  a  pofitive  Pro- 
mife,  that  thofe  who  alk  it  in  the  Manner  required,  fhall  obtain  it  r 
It  Jhall  be  given  Imn  ;  exadly  anfwering  to  what  we  had  before  in' 
Prov.  2.  5.  Then /halt  thou  under/land  the  Fear  of  the  Lord  3  and  find 
the  Knowkdge  of  God. 

Biit  I  expeft  that,  agalnft  what  I  plead  for  the  Support  of  my  Hy- 
pothefis  from  this  Text,  what  follows  in  the  two  next  Verfes  will  be 
objected,  viz.  But  let  him  ojk  in  Faith.,  nothing  wavering  :  For  he  that 
waver eth  is  like  a  Wave  of  the  Sea^  driven  with  the  Wind.,  and  iojfed. 
For  let  not  that  Man  think  that  he  Jhall  receive  any  Thing  of  the  Lord. 

If  thefe  Words  be  obje6led  againft  what  I  hold  and  plead  for,  I 
fuppofe  the  Strength  of  the  Objection  (if  it  have  any)  depends  on  this, 
that  fuch  a  Kind  of  Faith  as  that  defcribed  Verfc  6.  is  required  to 
fuch  a  fuccefsful  afking  of  Wifdom  as  that  fpoken  of  in  Verfe  5.  is 
what  an  unregenerate  Sinner  cannot  poflibly  be  the  Subjeft  of,  but 
fuch  only  as  are  already  in  a  regenerate  Statej  and  fo  truly  and  fpiri- 
tually  wife  ;  and  that  the  Wifdom  promifed  to  be  given  to  fuch 
afkers  of  it  as  are  intended  in  the  Place,  muft  be  more  oi  the  fame 
Kind  that  they  are  endowed  with. 

Now  in  Anfwer  to  this  feveral  Things  may  be  faid, 
I.  I  readily  grant,  that  the  Afking  intended  in  Verfe  5.  muft  be  an 
Afkin*  in  Faith  :  Otherwife  it  is  not  fuch  as  the  Promifti  is  there  made 
to.  And  indeed  it  is,  I  think,  impoflible,  that  2lny  Prayer  at  all  fhould 
be  made  to  God,  without  fome  Kind  of  Faith  in  him.  Prayer  is  2L 
coming  to  God  for  the  Favours  we  need,  and  defire  him  to  grant  to 
us.  But  we  are  afTured  in  Heb.  11.  6.  that,  he  that  cometh  to  God 
muft  believe  that  he  is.,  and  that  he  is  a  Rewarder  of  them  that  diligently 
feek  him.  So  that  there  can  be  no  fuch  Thi^ig  as  coming  to  God 
without  believing  in  him.     To  the  fame  Efie^  is  it  demanded  in 

Rom, 


Chap,  xil  }         Qracc  defended.        115 

Rom.  10.  14.  How  Jhall  they  call  on  him,  imvhom  they  have  not  be- 
lieved P  As  Men  cannot,  in  a  gracious  and  holy  Manner,  come  to  or 
call  upon  God,  without  that  Kind  of  Faith  which  is  peculiar  to  Per- 
fons  in  a  juftified  and  regenerate  State  ;  fo  they  cannot,  in  any  Man- 
ner, draw  near  to  God,  and  call  on  his  Nam-e,  without  fome  Kind 
of  Faith  '3  at  leaft  fuch  as  unrcgenerate  Perfons  may  be  the  Subjects 
of. 

2..  I  affirm,  that  it  is  poffible  for  unrcgenerate  Perfons  to  believe  in 
God,  and  in  his  Son  Jefus  Chrift.  Many  fuch  have  believed.  Many 
unrcgenerate  Perfons  have  believed  there  is  a  God,  Jam.  2.  19. 
And  many  unrcgenerate  Perfons  have  had  Faith  in  Jefus  Chrift,  as  is 
evident  in  John  2,  23,  24.  and  Chap.  12.  42,  43.  J(^s  8.  13. 
Matth.  13.  20,  21.  Luke  8.  13.  That  Text  therefore,  i  John  5.  i. 
Whofoever  helieveth  that  Jefus  is  the  Chriji^  is  horv  of  God,  muft  be 
underftood  of  a  Kind  of  Faith  or  Believing  peculiar  to  God's  Elc£i:, 
already  in  a  regenerate  State.  The  fame  may  be  faid  concerning 
P^/^r's  Faith,  Matth,  16.  16,  17.  and  their's  alfo  in  A^s  13.  48. 
Otherwife  I  know  of  no  Pro.pofition  in  our  holy  Religion  but  what 
may  be  believed  or  afTented  unto  by  Perfons  in  an  unrcgenerate  State. 
Unrcgenerate  Perfons  have  the  fame  objecStive  Revelation  of  divine 
Truths,  and  the  fame  rational  Evidence  to  ground  their  Perfualion 
of  them  upon,  as  the  Regenerate  have  ;  and  this  Evidence  is  fufiicient 
to  demand  their  AfTent,  and  to  command  it,  did  they  not  wilfully 
refufe  to  attend  to  it.  If  this  were  not  fo,  unrcgenerate  Perfons  tliat 
do  not  aflent  to  divine  Truths  might  juilify  their  not  believing  :  For 
no  Man  is  bound  to  believe  that,  of  which  he  has  not,  or  cannot  have, 
fufficient  Evidence.         For, 

3.  Unrcgenerate  Perfons  are  able  to  underdand  the  Evidence  o;fvett 
or  offered  to  them,  to  fatisfy  them  of  the  Truth  of  thofe  Tilings 
which  they  are  required  to  believe  j  (o  that  if  they  believe  them  not, 
'tis  becaufe  they  fhun  the  Light,  and  will  not  confider  as  they  may 
and  ought  to  do,  thofe  P-^vidences  which  God  favours  them  witli  ; 
having  an  Enmity  in  their  Hearts  againft  the  Truths  and  Objects  re- 
vealed. 

4.  All  unrcgenerate  Sinners  do  not  thus  obrtinately  fhut  their  Eyes 
againft  the  Light.  They  are  by  common  Grace  prevailed  with  to 
make  a  better  Improvement  of  the  Advantages  they  enjoy,  than  others 
^0,    Nor  is  the  Sin  of  thofe  that  refufe  Inflrud^on,  in  this  Way  ofFe- 

Q.2  red 


1 1 6       Grace  defended.          \  J^^^  xil 

red  to  them,  unavoidable,  fo  that  they  cannot  come  to  the  Knowledge 
of  the  Truth,  but  muft  neceflarily  remain  Infidels  or  Unbelievers. 

5.  The  Perfuafion  vi'hich  fome  unregenerate  Sinners  do,  in  this 
Way,  attain,  is  fo  firm  and  ftrong,  that  it  has  a  great  Influence  on 
their  Lives.  They  receive  the  Word  with  Joy,  and  do  many  Things 
that  are  required  of  them.  Such  a  Perfuafion  as  thefe  have,  or  may 
have,  of  the  Truth,  is  fufficient  to  produce  Repentance  in  Sackcloth  and 
AJhes  ;  infomuch  that  fuch  are  fometimes  faid  to  have  efcaped  the  Pol- 
lutions that  are  in  the  Worlds  thro*  the  Knowledge  of  our  Lord  and  Sa- 
viour Jefus  Chrifi^  2  Pet.  2.  20,  21.  and  to  have  been  enlightned ^^nd  to 
have  tajledthe  heavenly  Gift ^a,nd  to  have  been  madePartakers  of  the  Holy 
Ghojl^  and  to  have  tajled  the  good  Word  of  God,  and  the  Powers  of  the 
World  to  come^  Heb.  6.  4,  5. 

Such  an  Aflurance  of  divine  Truths  as  Perfons  not  favingly  eon- 
verted  may,  in  this  Way  attain,  is  fufficient  to  render  them  utterly 
inexcufable  if  they  engage  not  in  the  Pra6lice  of  religious  Duties,  fuch 
as  Praying  to  God  in  publick,  private  and  fecret  ;  and  Waiting  on 
him  in  all  the  other  Ways  of  his  own  Appointment,  for  his  faving 
and  everlafting  Mercies,  and  in  particular  for  that  fpiritual  Wifdom 
here  under  Confideration  :  So  that  fuch  Perfons  need  not  be  at  fuch 
Uncertainties,  with  Refpeft  to  the  Truth  of  God's  Word,  as  not  to 
afk  thefe  Mercies  in  Faith  ;  efpecially  if  they  are  taught,  as  I  think 
they  fhould  be,  that  God  has  firmly  promifed  thefe  fpiritual  Bleffings 
to  thofe  that,  in  a  right  Manner,  afk  them  of  him.  They  may  then 
ajk  them  in  Faith  without  zuavering,  like  a  Wave  of  the  Sea,  that  is 
driven  with  the  Windy  and  toffed,  as  in  the  Text  objected  :  Or  like 
double-minded  Men  who  are  nnflahle  in  all  their  Ways^  Verfe  8.  But  on 
the  contrary,  they  may  with  fome  Steadfaftnefs  and  Conftancy,  watch 
at  Wifdo?n^s  Gates ,  &c.  Prov.  8.  34.  and  not  grow  weary  in  well- 
doings nor  draw  back  to  Perdition ,  as  fome  do.  See  E-zek,  33.  13. 
Heb.  10.  38.   Matth.  24.  12,   13. 

I  might  have  here  fhown  the  Difference  betwixt  this  Kind  of  Faith, 
and  that  peculiar  to  the  Regenerate  ;  but  for  this  I  fhall  refer  my 
Reader  to  Chap.  III.  of  this  fecond  Part  of  my  Effay  :  And  I  (hall 
hereafter  have  Occafion  to  fay  fomethiBg  further  to  it. 


CHAP. 


chap..xiii;  }       Grace  defended.        117 


CHAP.     XIII. 

That  the  co?tditional  Promifes  of  fpecial  Mercy 
inade  to  fuch  as  come  to  Jesus  Christ,  do 
contain  and  hnply  m  them  a  Promife  of 
renge?ierating  Grace. 

*J^^^:^1trZ'^  H  E  PromifQS  which  I  here  intend  are  fuch  as  thefe 
*^t-#^^#C^#^^  following,  viz.  Matth.  11.  28.  Cotne  unto  me  all 
vtH^  •c^  ^*  V  C*^  ye  that  labour^  and  are  heavy  laden^  and  I  will  give  you 
y**f*f  "^t*!'^  ^^-  M"  6.  35.  Amljefusfaid  unio  them,  I  am 
%!^Xf^%%  ^^'' B^'^^  ^f  Life  :  He  that  co7neth  to  me  fho.ll  never 
3fS^Sl  2;  P^^Sf  Hunger  j  and  he  that  believcth  on  me  JJ:all  nevcrThirJi. 
^^^^^J»^V^^  So  again  in  Verfe  37.  All  that  the  Father  givelh  me, 
Jhall  come  to  me  ;  and  him  that  comeih  to  ?ne,  I  will  in  no  zuife  caft  out. 
Such  a  Promife  is  alfo  fuppofed  and  implied  in  John  5.  40.  Te  will 
7Jot  come  to  me^that  ye  might  haveLife.  In  thefePlacesJefusChrift  freely 
i'lvites  all  fmful  Men,  to  whom  the  Gofpcl  is  preached,  to  come  to 
him  for  Life  aiTd  Happinefs,  promifmg  that  if  they  do,  they  fhall  ob- 
tain what  they  come  to  him  for. 

Now,  this  being  allowed,  as  I  think  it  cannot  be  denied,  I  fhall 
here  briefly  confider  (i)  What  the  Promifes  are  which  Sinners  fhould 
go  to  Jefus  Chrifl  for.  (2)  How  they  fhould  go  to  Chrift  for  thefe 
Benefits.  (3)  The  Security  given  them,  that  fo  doing,  they  fhall 
obtain  them. 

I.  Let  us  confider  what  thofe  Benefits  are  which  Sinner?  are  in- 
vited to  go  to  Jefus  Chrift  for.  Now  to  this  I  fay  in  general,  that 
there  i^  no  Reafon  to  doubt  but  that  they  arc  invited  to  go  to  Chrifl 
for  all  fpiritual  Bleflings,  or  for  all  thofe  everlafling  Mercies  which 
he  freely  beftows  on  all  thofe  whom  he  eternally  favcs  ;  all  that  Ful- 
nefs  which  he  has  in  himfclf,  and  which  is  by  his  People  derived  from 
■him,  as  in  Col.  i.  19.  John  i.  14,  16.  That  Pardon  of  Sin,  or 
Juftification  and  Adoption  are  among  thofe  BlefTmgs,  which  Sinners 
are  invited  to  go  to  Chrifl:  for,   is  not,   I  think,  at  all  queflion*d  a- 

mono; 


1 1 8         Grace  defended,       \  ct,AP.xiii! 

mong  us ;  and  fo  alfo   the  Happinefs  enjoy'd  by  true  Saints  in  their 
Communion  with  God  here  in  this  Life,  and  in  that  which  is  to  come. 

All  the  Qiieftion  here  is,  whether  unregenerate  Sinners  who  enjoy 
fuch  Invitations  by  the  Gofpel,  as  thofe  above  exprefled,  are  not  there- 
in invited  to  go  to  Jefus  Chrift  alfo  for  that  Principle  of  fpiritual  Life 
which  is  given  in  Regeneration  ?  And  this  I  am  perfuaded  they  are  ; 
and  can  hardly  think  that  any  orthodox  Divine  will  deny  it.  Is  not 
every  unregenerate  Sinner  who  enjoys  the  Gofpel,  bound  to  pray  as 
David  ^\A  in  Pfal.  51.  ig.  Create  in  me  a  clean  Hearty  O  God,  and 
renew  a  right  Spirit  within  me.  Indeed,  we  have  no  Reafon  to  doubt 
o{  David's  being  in  a  regenerate  State,  when  he  thus  prayed  :  But  it 
being  after  his  great  Sin  and  Fall,  as  appears  by  the  Title  of  the  Pfalm, 
and  is  further  confirmed  by  the  Contents  of  it,  he  may  be  juftly  fup- 
pofed  to  have  been  under  a  Cloud,  with  refpedl  to  his  fpiritual  State, 
and  to  have  wanted  that  Senfe  of  God's  Love,  which  formerly  he  en- 
joyed. Several  of  his  ExpreiTions  in  the  Pfalm  lead  us  to  think  fo  j  it 
is  therefore  no  Wonder  if  he  now  called  the  Sincerity  of  his  Heart, 
and  the  Truth  of  his  Converfion,  in  Queftion,  and  fo  prayed  for  anew 
Heart,  as  if  he  had  never  before  had  fuch  an  Heart  given  to  him  :  But 
he  could  not  defire  this  but  only  on  Suppofition  that  he  had  not  already 
what  he  was  concerned  that  he  might  not  fail  of.  And  thus  any 
Saint  that  knows  not  that  he  is  already  in  a  regenerate  State,  may  pray 
that  he  may  be  born  again.  And  thofe  that  are  indeed  deftitute  of 
true  Grace  fliould  pray  for  it  as  Ephraim  did,  Jer.  31.  18.  Turn  thou 
me,,  and  I Jhall  he  turned  \  And  that  is  to  go  to  Chrift,  and  to  God  in 
and  by  him,  for  it.  We  are  told,  in  A5:s5.  31.  That  he  is  exalted  to 
he  a  Prijice  and  a  Saviour  ;  to  grant  Repcntajjce  and  RemiJJion  of  Sins  ; 
no  Doubt  the  Grace  of  true  Repentance,  as  well  as  the  A6ts  and  Ex- 
ercifes  of  it :  And  this  fliews  us  that  Sinners  Ihould  go  to  him  for  this 
Grace,  as  unto  one  that  has  the  Words  of  eternal  Life,  John  6.  68. 
The  wicked  Jews  refuiing  to  do  this,  was  no  Doubt  one  great  Part  of 
the  Crime  with  which  our  Lord  charged  them,  John  5.  40.  Te  will 
not  come  unto  me  that  ye  mJght  have  Life.  Or,  fhall  we  fuppofe  they 
\tee  only  to  go  to  Chrift  for  Pardon,  and  not  for  the  Grace  of  Rege- 
neration, which  he  alfo  merited  for  his  People,  and  which  they  can 
have  no  other  Way  than  thro'  him,  who  is  that  Plead  of  Influence,  by 
which  his  whole  Body  is  animated  and  nouriftied,  ;  and  who  Ijfving 
Life  in  himfelf  quickneth  whom  he  will^  Col.  i.  18,19.  and  John  i.  16. 
and  Chap.  5.  26,  27.  Thus,  I  think  it  is  fufficiently  evident,  that 
unregenerate  Pcrfons  ought  to  go  to  Jefus  Chrift  for  fpiritual  Life,  or 
for  the  Grace  of  Regeneration, 

2.  I 


chap.xiil  }         Grace  defended.        119 

2.  I  am  to  fhew  how  Sinners  arc  to  go  to  him  for  this  Grace. 
And  here  I  will  venture  to  fay  negatively^  They  are  not  required  to  go 
to  him  for  it  in  theExercife  of  the  fame  Kind  of  Grace.  Is  it  pofTible 
for  any  rational  Men  to  think,  that  God  requiring  unregenerate  Sin- 
ners to  go  to  Jefus  Chrift  for  a  Principle  of  fpiritual  Life,  which  they 
are  yet  without,  would  require  them  to  come  to  him  for  it,  in  the  Ex- 
ercife  of  that  very  fame  Kind  of  Grace  which  he  requires  them  to  feck 
after,  and  beg  for  ?  This  is  too  abfurd  to  be  believed. 

What  then,  are  the  Unregenerate  in  feeking  to  Jefus  Chrifl  for  the 
Grace  of  Regeneration,  required  to  come  to  him  in  Faith,  or  without 
any  ?  Surely  they  are  not  required  to  come  to  Chrift  without  Faith  : 
That  would  be  a  ftrange  Way  of  coming,  if  any  at  all.  How  fhould 
they  come  to  their  Saviour  without  having  any  Faith  in  him  ?  It  is 
impoffible.  Heh.  ii.  6.  Rom.  lo.  14.  How  fliould  Perfons  call  on 
Jefus  Chrift,  as  in  Mat.  8.  25.  Lord^  fave  us^  we  perijh  ;  or  as  in 
Verfe  2.  Lord,  if  thou  wilt,  thou  canfl  make  me  clean,  if  they  do  not 
believe  him  able  to  do  thefe  Things  for  them  ?  And  the  Reafon  is  tJie 
fame  if  we  go  to  him  for  a  new  Heart,  or  to  give  us  fpiritual  Life. 

But  how  fhould  Perfons  go  to  Chrift  in  Faith^  for  fuch  a  Mercy, 
who  are  not  yet  born  again  ? 

I  anfwer.  That  the  Myjiery  is  ibis,  that  Perfons  may  have  Faith  in 
Chrift,  tho'  they  are  not  yet  born  of  the  Spirit,  as  in  John  3.  16,  or 
have  not  yet  been  made  Partakers  &fthe  divine  Nature,  as  in  2  Pet.  i. 
4.  I  have  proved  this  in  Chap.  XII.  to  which  I  here  refer  my  Rea- 
der. And  I  am  not  yet  convinced,  that  it  is  impoftible  for  a  Sinner 
not  yet  born  of  God,  and  that  has  no  other  Faith  than  a  Perfon  in  that 
Eftate  may  have,  to  go  to  Chrift  for  regenerating  Grace,  or  for  a 
new  Heart  ;  but  I  am  thoro'ly  convinced,  that  no  Sinner  is  required 
to  go  to  Chrift  for  the  Grace  of  Regeneration,  in  the  Exercife  of  the 
fame  Kind  of  Grace. 

3.  We  may  now  confider  the  Security  given  to  all  that  come  to 
Chrift,  in  the  Manner  intended,  that  they  fhall  obtain  the  Benefits 
conditionally  promifed  to  them  ;  and  fo  with  the  reft,  the  Grace  of 
Regeneration  :  And  the  Promife  for  this  is  as  full  and  exprefs  in  the 
Places  quoted,  as  can  be  defired.  Such  Jhall  never  Hunger  nor  thirjl^ 
John  6.  35.  Chrift  will  by  no  Means  cajl  thetn  out,  Veffe  37.  They 
ih2i\\  find  Re/l  to  their  Souls,  Matth.  11.  28.  Which  Prornifes  can 
never  be  made  good  to  fuch  as  go  to  Jefus  Chrift  for  his  cverlafting 
Mercies  offered  to  tliem  in  the  Gofpel,  unlefs  the  Grace  of  Regenera- 
tion 


120        Grace  defended.         {  Si^.xrfe 

tion  be  beftowed  on  them,  that  being  one  of  thofe  for  which  they  are 
invited  to  go  to  him,  as  I  have  already  fhewed.  'And,  as  if  a  Promife 
without  an  Oath  had  not  been  fufficient,  both  have  been  (  for  the 
better  Satisfaction  of  fuch  as  by  Reafon  of  Infirmity  need  it)  given  to 
them,  Heh.  6.  17,  18.  The  Promife  and  Oath  of  God  here  men- 
tioned, does  not  only  afford  Matter  of  Confolation  to  fuch  as  have 
already y?t'<^y^r  Refuge^  to  lay  hold  en  the  Hope  fet  before  them  ;  but  alfo 
great  Encouragement  to  others  to  do  fo,  who  have  not  yet  done  it. 
Nor  ought  Sinners  to  ftay  till  they  are  born  of  the  Spirit,  before  they 
begin  thus  to  do  ;  tho'  they  fhould  continue  coming  to  Chrill  after 
they  are  born  of  God,  as  appears  in  i  Pet.  2.  2,  3,  4.  Thofe 
■who  intend  never  to  go  to  God  in  Chrift  for  his  faving  Adercies,  will 
be  in  great  Danger  of  going  forever  without  them. 

CHAP.     XIV. 

^hat  there  are  conditt07tal  Promifes  made  in 
the  Gofpely  to  fuch  as  persevere  and  over- 
come, which  contain  in  them  Offers  of  the 
Grace  <?/ Regeneration. 

^5jVV^V^  I N  the  prefent  Argument,  join  together  the  two 
^§r^^iM^  Sorts  of  Promifes  mentioned,  becaufe  of  their  near 
0?^^.^^!^  Relation  one  fb  the  other  ;  the  End  of  Perfeverance 
J'".!^  I  ^#^^^  being  our  overcoming  the  Evils  we  have  to  meet 
^•jSpsfeo^e^  with,  in  the  Way  that  leadeth  to  eternal  Life. 
S!^^5SW^  However,  I  fhall  firfl:  confider  thofe  Promifes  of 
gtfCAr£ic^'^Ts\Ar5  Salvation,  which  sra  made  to  fuch  as  perfevere : 
And  here  I  fKallyTr/?  fhew  that  there  are  feveral  fuch  Promifes  :  And 
\k\^v\^  fccordly^  make  it  evident  that  thefe  contain  an  Offer  of  regene- 
rating Grace  in  them. 

F/r/?,  I  will  Infknce  in  feveral  fuch  Promifes  :  And  fuch  an  one  is 
that,  which  we  have,  in  Matth.  10.  22.  and  Chap.  24.  13.  He 
that  endureth  to  the  End/hall  be  faved.  If  the  Circumftances  of  the 
Places  wherein  this  Promife  is  found,  be  duly  confidered,  none  can 
reafonably  doubt  that  the  Salvation  intended  in  it  is  that  which  is  eter- 

nali 


chap.xiv!  }  Grace  defended.        121 

nal ;  el fe where  in  Scripture  called  eternal  Life  :  And  that  the  Condi- 
tion on  which  this  Salvation  is  offered,  is  Perfeverance,  is,  I  think, 
undeniable.  '  It  is  called,  in  the  Words  under  Confideration,  Endu- 
ring to  the  End.,  the  direct  contrary  to  that  Enduring  and  Believing 
only  for  a  while,  which  Apoftatcs  are  chargeable  with,  as  appears  in 
Matth.  13.21.  Mark  .^,  17.  and  Luke  S.  13.  Such  a  Promife  is 
that  alfj  in  Hof.  6.  4.  Such  a  Promife  is  alfo  in  Hof.  6.  3.  Then 
Jhall  we  know,  if  lue  follow  on  to  hiow  the  Lord  :  His  going  forth  is  pre- 
pared as  the  Morning  ;  arid  he  fiall  come  unto  us  as  the  Rain  ;  as  the  lat- 
ter and  fnner  Rain  unto  the  Earth.  To  follow  on  to  knozu  the  Lord,  is 
to  perfevere  in  our  Endeavours  to  get  that  faving  Acquaintance  with 
him,  fpoken  of  Job  22.  21.  And  his  coming  unto  fuch  as  the  Rain, 
doubtlefs  importeth  the  plentiful  Effufion  of  the  Holy  Spirit  on  them, 
in  his  converting  and  faving  Influences,  as  in  PrcFv.  i.  23.  and  Ifai, 
44-  34»  35-  Another  fuch  Promife  w^e  have  in  Gal.  6.  9.  Let  us 
not  be  weary  in  Well-doing,  for  in  due  Time  we  fnall  reap,  if  ive  faint  not, 
WhichPromifCjI  fuppofcjto  be  given  to  fuch  as  have  begun  to  feek  the 
Lord,  whether  they  are  in  a  regenerate  State  or  not.  With  thefe 
Texts  we  may  compare  what  we  have  in  Heb.  ic.  23.  and  Verfe 
35,-39.  which  I  may  hereafter  have  Occafion  to  confider.  Alfo 
that  in  E%ek.  18.  24,  26.  Some  there  are  that  fail  and  fall  fhort 
of  eternal  Life  and  Happinefs,  by  Means  of  their  Apoftacy  from  God, 
and  theirDuty  3  but  thefe  are  not  fuch  as  have  been  rccrenerated  by  the 
Holy  Spirit,  but  fuch  as  have  been  in  the  Way  to  obtain  this  Mercv. 

Secondly,  I  Ihall  now  proceed  to  (hew  that  fuch  Promifes  as  thefe 
contain  in  them  an  Offer  of  the  Grace  given  in  Regeneration.  And 
to -make  this  good,  the  firft  Thing  I  (hall  fay  is,  \\\it  they  are  not 
made  to  fuch  as  are  already  in  a  State  of  Grace  and  Salvation,  /.  e, 
to  fuch  as  are  in  a  regenerate  and  juftified  State,  and  fo  Aiedidy  pajfed 
from  Death  to  Life,  as  in  Jchn  5,  24.  and  i  John  3.  14.  God  does 
not  tell  fuch  as  thefe,  that  if  they  do  not/7// /;-r;72  Grace,  and  again 
become  fuch  as  the  unrcgenerate  are,  they  (hall  be  faved  ;  as  if  their 
future  Salvation  were  (till  fufpendcd  on  this  Condition,  that  they  re- 
main true  Believers  all  the  Days  of  their  Lives.  Such  as  thefe  have 
already  performed  the  Conditions  on  which  Salvalion  is  offered  to 
Sinners,  and  have  begun  to  partake  of  that  Salvation,  which  God  be- 
ftows  on  all  who  comply  with  the  Terms  of  the  new  Covenant  ;  and 
all  that  remains  neceffary  for  the  perfecting  of  it  is  by  the  Promife 
and  Oath  of  Godfecured  to  them.  They  may  depend  upon  his  per- 
fcding  all  that  concerns  them,  even  their  Perfeverance  in  Faith  and 
Hohncfs  to  the  End  is  fully  fecured  to  them,   Jcr.  32.  4c.   i  Pet.  r. 

^  3j  4,  5- 


1 2Z         Grace  defended.        \  chaJ.xiv.' 

3,  4,  5.  The  Promife  of  Salvation  which  they  have  already  a  Right 
unto,  includes  in  it  a  Promife  of  their  Perfeverance,  in  Faith  and 
Holinefs,  even  unto  Death.  Their  Perfeverance  therefore,  rather 
dependeth  on  their  Salvation,  than  their  Salvation  on  their  Perfeve- 
rance :  How  then  can  their  eterhal  Salvation  be  fufpended  on  this 
Condition,  if  they  pcrfevere.  I  wonder  any  Calvinijl  fhould  thus  ex- 
pound the  mentionedPromifes  fo  Very  inconfiftently  witli  thePrinciples 
profefTed  by  them,  and,  as  I  fhall  (hew,  with  the  plain  Senfe  of  the 
Places  wherein  fuch  Promifes  are  found.  It  is  too  late  to  tell  Men 
they  fhall  be  faved  on  this  or  that  Condition,  after  their  Salvation  is 
fully  fecured,  with  all  Things  neceJTarily  implied  in  it. 

The  third  Thing  which  I  have  to  fay  refpecSting  the  Promifes  under 
Confideration,  is,  that  they  fuppofe  the  Perfons  to  whom  they  are 
made,  to  be  already  io  far  forth  qualified  Subjedts  to  partake  of  the 
Good  promifed,  that  Nothing  is  wanting  in  order  to  it,  but  their 
Continuance  or  Perfeverance  in  the  Way  of  Duty,  in  which  they  are 
at  prefent  walking  :  For  Perfeverance  is  all  that  is  now  demanded  of 
them,  in  order  to  their  being  Partakers  of  the  Benefits  conditionally 
promifed  to  them.  Unto  fuch  therefore /^^/  belongs,  Heb.  10.  36, 
Te  have  need  of  Patlencey  that  after  ye  have  done  the  Will  of  God^  ye 
might  receive  the  Promife.  Unto  thofe  alfo  that  is  fpoken  Gal.  6.  9. 
Let  us  not  be  weary  in  Well-doings  Sic.  Not  that  fuch  Perfons  have 
already  a  Right  to  the  faving  Mercies  of  the  new  Covenant  ;  but  be- 
caufe  in  due  Time  they  fhall  have  an  Intereft  in  them,  if  they  go  on 
in  the  Way  they  are  In,  and  do  not  grow  weary  and  give  out.  Com- 
pare with  the  Text  laft  mentioned,  that  in  Luke  18.  i,  7.  The 
Perfons  therefore,  unto  whom  fuch  Promifes  are  made,  are  (tho'  not 
in  a  regenerate  State)  fuch  as  are  ^riving  to  enter  in  at  thejlrait  Gate, 
Luke  13.24.  Or  pr effing  to  enter  into  the  Kingdom  of  God,  (or  to- 
wards it)  Luke  16.  16.  being  fuch  convinced  and  awakened  Sinners 
as  have  begun  to  luork  out  their  own  Salvation  with  Fear  and  Trembling, 
Phil.  2.  12.  and  confequently  are  fuch  as  believe  the  Word  of  God, 
both  Law  and  Gofpel,  tho'  not  w^ith  that  Kind  of  Faith  as  is  infufed 
into  Men's  Souls,  in  their  Regeneration.  And  tho'  they  are  not 
favingly  converted,  in  the  Senfe  in  which  that  Expreffion  is  generally 
ufed  ;  yet  they  have  a  Repentance  like  that  intended  in  Matth.  11. 
21.  and  are  fuch  as  have  efcapcd  the  Pollutions  that  are  in  the  World, 
thro'  the  Knowledge  of  the  Lord  and  Saviour  Jefus  Chriff,  2  Pet.  2.  20. 
And  are  alfo  in  a  fFay  of  Well-doing,  luatching  at  WifdwC%  Gates^  and 
ivaiting  at  ike  Pojls  of  kgr  Doors  ^  Pro  v.  8,  34. 

Thu? 


chaIxiv.  ]         Grace  defended.        1 23 

Thus  the  Perfons  intended  are  fuppofcd  to  be  ferious  and  diligent 
Seekers  of  God,  in  the  Name  of  Jefus  Chrift,  for  his  fpccial  and  fa- 
ving  Mercies,  tho'  not  in  a  regenejate  and  jufliftcd  Edate.  And 
Perfons  qualified  as  now  exprefled,  are,  I  fay,  qualified  to  he  Parta- 
kers of  the  faving  Benefits  offered  in  the  new  Covenant ;  fo  that  'tis 
no  Ways  inconfiltcnt  with  the  Truth,  Juftice  and  Holinefs  of  God, 
to  beftow  thefe  faving  and  eternal  Mercies  on  them  :  Yet  he  has  not 
bound  himfdf  by  any  Promife,  that  he  will  immediately  fave  a  Sinner 
fo  qualified  ;  but  is  pleafed  to  require  Sinners  under  fuch  Preparations 
to  wait  on  him  during  his  Plcafure,  for  the  Beftowment  of  the  fame 
upon  them  :  Only  he  has,  (as  I  think)  for  their  Encouragement,  en- 
gaged that  they  (hall  in  due  Time  reap  thefe  Fruits  of  his  fpecial  Fa- 
vour if  they  faint  not. 

And  now,  that  Perfons  may  be  thus  qualified  to  be  Partakers  of 
God's  everlafting  Mercies,  and  yet  not  immediately  have  the  fame 
bellowed  on  them,  but  be  obliged  to  wait  God's  Time,  under  fuch 
Preparations,  and  this  under  Pain  of  falling  finally  fhort  of  the  Mercies 
which  they  feek,  in  Cafe  they  perfevere  not,  I  (hall  endeavour  a  little 
further  to  clear  up. 

This  would  indeed  be  impoiTible,  if  that  Kind  of  Faith,  by  Divines 
called  Fides  infufa^  were  the  Condition  of  the  new  Covenant  \  be- 
caufe  fuch  Faith  neceflarily  fuppofeth  all  that  have  it  to  be  in  a  State 
of  Salvation,  as  I  have  already  (hewed.  But  that  Kind  of  Faith  and 
Repentance,  which  I  look  upon  as  the  Condition  of  the  Covenant  of 
Grace,  is  evidently,  in  the  Nature  of  it,  fuch  as  Perfons  may  have 
before  they  are  in  a  State  of  Salvation  ;  and  therefore  it  may  be  a 
Truth,  (and  indeed  it  evidently  is  {k>>)  that  Perfeverance  is  required 
of  fuch  as  v/ould  be  Partakers  of  God's  faving  Mercies,  in  order  to 
their  obtaining  them  ;  and  not  only  that  for  a  Moment  they  are  qua- 
lified, as  has  been  exprefTed. 

This  will  be  further  manifeft-,  if  we  confider,  that  we  may  well 
diflinguifh  betwixt  a  Condition  on  which  a  Benefit  is  offered,  confi- 
dered  materially,  or  in  Refpe£l  of  the  A61  or  A6ts  wherein  it  confift- 
eth  ;  and  confidered  with  RefpecSl  to  the  Prolongation  or  Continuance 
of  the  Thing  required:  If  we  confider  the  Nature  of  the  Things  re- 
quired, Perfons  may,  in  that  Refped,  have  all  that  is  demanded  of 
them,  and  yet  not  have  a  Right  to  theBenefits  conditionally  promifed ; 
becaufe  they  have  not  continued  the  (^jalifications  demanded,  fo  long 
as  is  required  of  them,  in  order  to  their  having  a  Right. 

R  2  Thus 


1 24       Grace  defended.         \  chaIxiv! 

Thus  in  the  firft  Covenant  made  with  Man,  he  might  for  a  Time 
continue  in  that  Obedience  which  was  required  of  him,  and  yet  have 
no  Right  to  the  Life  conditionally  promifed  ;  becauie  he  had  not 
flood  in  Innocency  the  whole  Term  of  that  State  of  Probation  which 
was  by  God  defigned  for  his  Trial.  And  I  know  no  Reafon  why  it 
may  not  be  fo  under  the  new  Covenant  alfo  ;  nay,  it  feems  certainly 
to  be  fo,  inafmuch  as  God  docs  not  only  require  fuch  Qualifications 
as  are  mentioned  in  the  Covenant,  but  alfo  Perfeverance  in  the  Per- 
formance of  what  is  required  ;  that  is,  God  requires  that  we  keep 
Covenant  with  him,  in  order  to  his  faving  us  ;  and  this  not  by  one 
tranfient  Kdi  only,  but  by  our  conftant  Obedience  to  his  Command- 
ments, 'till  we  obtain  his  offered  Mercies,  as  mPfal.  25.  10.  and 
103.   17,   18. 

That  the  Senfe  which  I  have  given  of  the  Promifes  under  Confide- 
ration,  is  very   agreeable  with  the   Scope  of  the  Places  wherein  we 
find  them,  will   (I  think)  appear  if  we  confider  them  in  Conne6lion 
with  the  Context,  to  which  they  refpecSlively  belong.     In  that  Matth. 
10.  22.  thofe  Chriftians  to  whom  the  Promife  intended    has  a  Re- 
ference, are  fuppofcd  to  be  liable  to  violent  PerfecUtions,  under  which 
they   would  be   in   great   Danger  of  falling   away,    as  ftony-ground 
Hearers  are  many  of  them   fuppofcd   to  do,  in  Matth.  13.    20,    21. 
and  in  the  other  Evangelifts.     They  are  therefore  encouraged  with  a 
Promife  of  Salvation,  in  Cafe  they  fhould  perfevere,  which  they  v/ould 
not  have  been  in    Danger  of  not  doing,  if  they  had  been  pajfed  from 
Death  to  Life^  in  the  Senfe  intended  in  John  5.  24.     Thofe  in  Matth, 
24.  13.  are  fpoken  to  as  liable  to  grievous  Temptations,  by  Reafon  of 
that  abounding  of  Iniquity    there  foretold,  which   Ihould  occafion  the 
Love  of  77iany  to  ivax  coldy  as   in   Verfe  12.  and  fo   are  encouraged  to 
take  Heed  of  Apoftacy,  from  the  Confideration  of  that  gracious  Pro- 
mife  made    to  fuch  as  perfevere  ;  viz.  that   if  they  fhould  endure  to 
the  End.,  they    fhould   be  faved  ;   they  believing  only  y^r   a  while ^   as 
in  Luke  8.   13.      I  may  here  add,  that  when  fome,  in  the  mentioned 
Place,  Matth.  1 3,  have  Salvation  promifed    to  them,    in  Cafe  they 
fhould  not  fall  away,  as  others  would  do  ;  the  Antithcfis  cxprefTed  in 
the  Words  plainly  fhew,  that  the  fame  Kind  of  Faith  or  Religion  is 
intended  in  both  Cafes  :  So  that  of  the  fame  Sprt   of  Believers  fome 
might   fall  away,   and  perifb,   and  others  perfevere,    and  be  faved  : 
And  if  thofe  who  are  fuppofcd   to  fall  away,   fliould  not  do  fo,   but 
fliould  continue   to  believe,  they  fhould  be  faved  alfo. 

The  like  may  be  faid  with  Refpecl  to  that  Text,  Heb.  10.  36,  38, 

39.   Te  have  Need  of  Patience  3  that  after  ye  have  done  the  JVill  of  Gcd, 

ye 


Chap. XIV.  }        Grucc  defended.         125 

j/^  may  receive  the  Promife.     Now  the  JuJ}  Jhall  live  by    Faith  :    But   if 
any  Man  (or,  as  it  is  in  the  Original,  1  am  toKl,  if  he)  draw  hack.,   my 
Soul  Jhall' have  no  Pleafure  i?i  hi??i.      But  wc  are  not  of  than  that   draw 
hack  unto  Perdition.,  but  of  them  that  believe  to  the  faving  of  the   Soul,      I 
believe    it  can  never  be  proved  that   the  Faith  intended  in  Verfe  38. 
is  that  which  is  peculiar  to  the  Regenerate  ;  but  the  contrary   feems 
evident.     I  grant  that,   according  to   the  Text,    the  Paith  intended 
is  of  the  fame  Kind  with  that  by  which  the  Jult  do  li\T,  that  is,  it  is 
of  the  fame  Kind  of  Faith  with  that  which  is  required  as  the  Conditi- 
on of  the  Covenant  of  Grace  :   And  what  Kind  of  Faith  that  is,  I  have 
fufficiently  fhewed,  and  proved  it  cannot  be  that  given  in    Regenera- 
tion.     Moreover,  when  it  is  faid,   Th\\L  the  JuJi^Jhall   live   by   Faith, 
and  it  thereupon  follqweth.   If  any  Man  draw  back.,  &c.   it   feemcth 
evident,  .that  the  fame  Kind  of  Faith  is  by  fome    fallen  from,  which 
others  'perfevere  in   the  Exercife  of,   to   the    faving  of  their   So^jls. 
Therefore,  when  it  is  faid.  The  Jiijl  Jhall  live  by  Faith.,  the    Meaning 
is.  That  he  (hall  do  fo,  in   Cafe  he  perfevere  in  Believing,  and  con- 
tinueth  a  juft  and   righteous  Man,  in  the  Senfe  in  which  he  is  at  pre- 
fent  fuch  an  one  ;  which  many  not  doing,   God's   Soul   has   no  fuch 
Pleafure  in  them,  as  he  has  in  thofe  who  fo  do.     And  tho'  fuch  as  are 
the  Subjeds  of  the  Faith  intended,  are  called  Jujl.,  this  may  not  intend 
that  they  are  fo  in  the  ftri(Steft  Senfe  of  that  Word,   any   more  than 
that  the  Term  Righteous,  muft  be  fo  taken,  in  (what  I  think  to  be)  a 
parallel    Place,    in   Ezek.    18.   24,  2.6.   But  if  the   Righteous  turncih 
away  from  his  Righteoufnefs,  and  commit  Iniquity,  and  doth   according   to 
the  Abominations  that  the  wicked  Man  doth,  Jim II  he  live  P  Jll  his  Righ- 
teoufnej^s  that  he  hath  done,  Jhall  not  he  mentioned  ;   in  his  Trefpafs  that   he 
hath  trefpajpd,  and  in  his  Sin  that  he   hath  fmned,    in  them  fjall  he  die. 
When  a  righteous  Mantumeth  away  from  his  Righteoufnefs,  and  co?nmit- 
teth  Iniquity,  and  dieth  in  them,  for  his  Iniquity  that  he  hath  done  Jhall  he 
die.     In  which  Words  it  is  to  me  fo  evident,  that  by  a  righteous  Man, 
a  regenerate  Saint  cannot  be  intended,  that  I  think  I  need  not  fpend 
Time  in  making  the  fame  manifeft,  nor  am  I  alone  in  this  Tho't ;  fuch 
aonebeingfpoken  of  as  falling  fhort  of  Life  and  Happinefs,   by  turn- 
ing away  from  that  Righteoufnefs  winch  he  once  had,  when  otherwife 
he  might  and  fliould  have  lived.     Compare  thjs  Place  with  E'z.ek.  3. 
20.  and   33.   18.     The  Righteous  intended  in   thefe  Places    are,    1 
fuppofe,  fuch  as  are  mentioned  in  2  Pet,  2.  20,  21.   and  there  faid   to 
have  efcaped  the  Pollutions  of  the  JVorld,  thro''  the  Knowledge  of  the  Lord 
and  Saviour  Jefus  Chrijl,  and  to   have  known  the  IVay  of  Right eoufnej), 
but  to  turn  again  from  the  holy  Commandmeyit ,     That  fucli  righteous 
Perfons  as  thefe  Ihall  be  faved,  if  they  perfevere  in  fuch  P^aith  and  O- 

bedience 


1 26        Grace  defended.         \  chap.xiv. 

bedience  as  they  have  attained  to,  is  what  I  here  endeavour  to  main- 
tain :  Not  that  any  can  be  faved  vi^ithout  Regeneration  ;  for  Man's 
Regeneration  is  his  Salvation,  Tit.  3.  5.  But  my  Meaning  is,  that 
foch  as  fo  believe  and  obey,  fhall  obtain  both  Juftification  and  Regene- 
tion,  if  they  perfevere  in  fo  doing :  Otherwife,  fuch  as  perfcvcre 
fliould  not  be  faved,  according  to  the  mentioned  Promifes. 

I  fhall  now  proceed  to  confider  the  fecond  Sort  of  Promifes  inten- 
ded to  be  infiited  on  in  this  Argument,  v'i%.  Thofe  wherein  fpecial 
Mercies  are  engaged  to  fuch  as  overco7ne  ;  and  in  vvhich  I  fuppofe  the 
Grace  of  Regeneration  to  be  conditionally  promifed.  I  fhall  at  pre- 
fent  only  infift  on  two  Places,  in  which,  I  fuppofe,  we  have  fuch  Pro- 
mifes. The  firft  of  thefe  is  in  Rev.  2.  17.  To  him  that  overcomethy 
will  I  give  to  eat  of  the  hidden  Manna.,  and  will  give  hi??i  a  white  Stone ^ 
and  in  this  Stone  a  new  Name  written^  zvhich  no  Man  knoiueth^  faving  he 
that  rcceiveth  it.  The  fecond  Place  I  intend,  is  in  Rev.  3.  12.  Him 
ihat  over  Cometh  will  I  make  a  Pillar  in  the  Temple  of  my  God ;  and  he 
jhallgono  7nore  out.  And  I  ivill  write  upon  him  the  Name  of  my  God^ 
and  the  Name  of  the  City  of  mv  God^  which  is  the  new  ferufale^n,  which 
Cometh  down  out  of  Heaven  from  my  God  \  and  I  will  write  upon  hi?n  rny 
new  Name.  With  Refpedl  to  thcfe  Places  we  may  confider,  (i)  The 
Subjects  unto  whom  thefe  Promifes  are  made.  (2)  The  Promifes 
made  unto  thefe  Subjects,  and  that  by  Jefus  Chrift  himfelf,  whofe 
Words  thefe  are. 

I.  Then,  the  Subjects  unto  whom  thefe  Promifes  are  made  are  fuch 
as  overcome.  For  to  him  that  overcometh.,  &c.  which  Words  being 
fpoken  indi finitely.,  muft  be  underftood  of  all  that  overcome,  whoever 
they  be.  But  the  Obje6ls  over  whom  the  Vi61:ory  intended  is  fup- 
pofed  to  be  obtained,  is  not  here  exprefled,  but  muft  be  underftood 
from  what  is  faid  in  Scripture,  with  RefpeiSl:  to  that  Warfare,  wherein 
Chriftians  are  engaged  againft  the  Fkjh^  the  IVorld,  and  the  Devil  ^   as 

in  I  Tim.  6,  12.   £ph.  6.  10, 17.  Jam.  4.  7.    i  Pet.  2.  11.  and 

many  other  Places.  From  whence  we  may  gather,  that  the  Vidlory 
intended,  is  over  all  the  Enemies  of  our  Souls.  Thefe  are  the  Things 
which  we  muft  overcome,  if  we  would  have  the  Benefits  promifed  in 
tlie  Words  before  «s. 

But  we  muft  confider  when  or  how  thefe  Things  may  be  faid  to  be 
overcome.  Now,  here  it  is  very  necefTary  that  we  obferve,  that  there 
are  two  Periods,  in  which,  or  remarkable  Degrees  of  Victory,  witli 
Refpedl  whereunto,  Profeflbrs  of  Religion  may  be   faid   to  overcome 

their 


cha^.xiv.  }         Grace  defended.        127 

their  fpiritual  Enemies,  or  to  gain  the  VicStory  over  them.  One  of 
thefe  is  when  they  are  firft  favingly  united  unT:o  Jefus  Chrift,  and  fo 
intitled  thro'  his  Merits,  to  the  everlafting  Mercies  offered  in  the  Gof- 
pel.  The  other  is  when  they  are  adually  pofTcfied  of  all  the  Good 
which  Jefus  Chrirt  has  purchafed  for  them  ;  and  which  God  hath  from 
Eternity  purpofed  to  bcftow  ;  and  arc  alfo  perfedtly  freed  from  all  the 
Evils  which  their  Sin  and  Fall  had  brought  on  them.  Now  of  thefe 
two  remarkable  Seafons  and  Degrees  of  the  Chriftian's  Vi6lory,  it  will 
be  to  my  prefent  Purpofe  to  (liy  fomething,  efpecially  of  the  firfl  of 
them  J  becaufe  they  ought  here  to  be   carefully  diftinguifhed. 

F'lrji  then,  Profeflbrs  of  Reli:iion  may  befaid  to  overcome  Sin,  the 
World,  and  the  Devil,  even  all  the  Enemies  of  Souls,    when  by  Faith 
they  obtain  an  Interell  in  Jefus  Chrift,  and  fo  are  united  to  him,    and 
thro'  Grace  entitled  to  all  the  fure  and  everlafting  Mercies  of  the  new 
Covenant,  off"ered  to  fmful  Men  in  the   Gofpel.     Whenever  any  of 
the  fmful  Children  of  Men  are  thus  interefted   in  Jefus  Chrift,    their 
Sins  are  all  pardoned,  and  their  Perfons  juftified,  by  the  Righteoufnefs 
of  Chrift  imputed  to  them.     They  are  reconciled  unto  God,  adopted 
into  the  Number  of  his  Children,  being  regenerated  by  his  Spirit,  and 
fo  made  new  Creatures  ;   And  their  future  Happinefs  is  as  fully  fecured 
to  them,  whether  they  know  it  or  not,  as  if  they  were  actually  in  the 
Pofleftion  of  the  Glory  of  the  World  to  come  :    So  that  now  their 
State  is  that  expreffed,    John  5.   24.   Verily^  verily^  I  fay  unto  yoii^  he 
that  heareth  my  JVord^  and  believeth  on  him  that  fent  me^  hath  everlajfing 
Life\  and  foall  not  co?7ie  into  Condemnation^   but  is  pajfed  frcm  Death  to 
Life.     And  Rom.   8.    i,  2.   There  is  therefore  7ww  no  Condemnation  to 
them  that  are  in  Chriff  Jefus ^  who  walk  not  after  the  FleJJo^  but  after  the 
Spirit,      For  the  Law  of  the  Spirit  in  Chrift  Jefus  ^  hath  made  me  free 
from  the  Lavj  of  Sin  and  Death.     With  thefe  Places  do  many  others  a- 
gree,  fome  of  which  I  ftiall  only  here  refer  to,  as    Rom.   8.   32,-39. 
Rom.  6.    14.      ijchn  3.  9.     John  3.   29.      i   John  5.   28.      Pfal. 
32.   12.     Rom.  4,   7,  8.  John  10.  27,  29.     i   Pet.   i.   3,-5. 

When  eternal  Happinefs  is  thus  fecured  to  any  of  the  Children  of 
Men,  they  maybe  well  faid  to  have  overcome  ;  (tho'  they  arc  not 
paft  having  any  new  Aflault  made  on  them  by  their  fpiritual  Enemies, 
and  fuftering  greatly  by  them)  (o  that  it  may  be  faid  to  everv  true 
Saint,  as  in  i  John  2.  13.  le  have  overcome  the  wicked  one.  There- 
fore holy  Paul,  being  juftified  by  Faith  in  Chrift,  could  fay,  as  in 
2  Tim.  4.  7,  8.  I  have  fought  the  good  Fight.,  IhavefinifhedmyCourfey 
I  have  kept  the  faith.     Henceforth  th^n  is  laid  up  for  me  a  Crown  of 

RightKufnff^ 


128       Grace  defended.  {  chIp.xiv: 

Righteoufncfs,  zvhich  the  Lord  the  righteous  Judge  Jljall  give  me  at  that 
Day;  and  not  to  me  only  ^  but  unto  all  them  alfo  that  love  his  Appearing, 
Note  here,  that  thefe  Words  of  the  Apoftle,  /  have  kept  the  Faith, 
cannot  mean  that  he  had  perfevered  to  the  End  of  his  Life  ;  but  that 
he  had  done  fo,  till  he  had  fecured  his  future  and  eternal  Happinefs,  as 
in  the  fore-mentioned  John  5.  24.  And  fuch  a  Vi6lory  has  every 
godly  Man  obtained  over  the  Enemies  of  his  Soul,  tho'  many  fuch  are 
not,  as  Paul,  aflured  of  this. 

But  there  is  yet.  Secondly,  a  further  Victory  to  be  fought  and  ob- 
tained by  Chriltians,  over  their  fpiritual  Enemies,  and  all  Things  that 
hinder  their  compleat  Happinefs,  even  over  all  the  Evils  that  trouble 
and  moleft  them  :  For  vs^hich  Victory  they  muft  vi^ait  patiently,  'till 
their  fpiritual  Warfare  be  fully  accomplifhed,  which  it  vi^ill  not  be 
while  they  live  in  this  World  :  Nay,  their  laft  Enemy  will  not  be  de- 
ftroyed,  'till  their  Refurredion  from  the  Dead,  i  Cor.  15.  26.  Now 
the  Chriftian's  Progrefs  towards  this  compleat  Vi<Sl:ory  is  but  gradual 
after  the  firft  Victory  mentioned  is  obtained,  and  will  be  perfedl  when 
the  good  Day  arrives,  wherein  they  fhall  behold  God's  Face  in  Righ- 
teoufnefs,  and  all  their  Tears  fhall  be  wiped   away. 

If  it  be  now  inquired  which  of  thefe  Victories  thus  defcribed,  is 
that  intended  and  refered  to  in  the  Places  under  Confideration,  as 
that  which  qualifies  the  Subjedls  that  obtain  it,  for  the  Benefits  pro- 
mifed  to  fuch  as  overcome  ;  unto  this  I  anfwcr.  That  the  firft  of  thefe 
two  Victories  defcribed  muft  needs  be  that  intended  in  the  Places 
tere  difcourfcd  on  ;  becaufe  the  Promifes  in  them  made  to  fuch  as 
are  Victorious,  are  of  Things  belonging,  according  to  the  Tenor  of 
the  new  Covenant,  to  fuch  as  overcome,  in  the  firft  Senfe  explained. 

This  will  be  evident  if  we  confider  what  the  Benefits  are,  here 
promifed  to  vicloriousChriftians.  And  in  the  firft  of  thefe  Places  men- 
tioned, {viz.  Rev. 2. 1  J.)  theThings  by  ourSaviour  promifed  to  be  given 
to  fuch,  are  thefe,  viz.  (i)  He  will  ^ive  fuch  an  one  to  eat  of  the 
hidden  Manna,  (2)  He  will  give  him  a  white  Stone.  (3)  In  that 
Stone,  a  new  Name  ivritten,  which  no  Man  knoweth,  faving  him  that 
receiveth  it. 

In  the  other  Place  infifted  on.  Rev.  3.  12.  the  Things  promifed  to 
the  Vi6lorious  are  thefe  following,  viz.  Firft,  /  will,  ^^itb  our  Sa- 
viour, make  bi?n  a  Pillar  in  the  Temple  of  my  God  ;  and  he  Jhall  go  no 
more  out.  Secondly,  /  z^///,faith  hc,zvrite  upon  him  theName  ofmyGcd, 
oud  the  Name  of  the  City  of  my  God,  which  is  the  new  Jerufale?n,  which 
Cometh  down  o^t  of  Heaven  from  my  God ;  And  1  will  write  upon  him  my 
new  Name,  <^  1       Now 


chIp.xiv.  }         Grace  defended,        1 29 

Now  can  it  be  imngined  by  any  one  who  duly  confiders  what  Is 
intended  in  thefe  Promifes,  that  the  Subjects  unto  whom  they  are 
made,  are  fuch  as  have  obtained  a  full  Victory  over  all  their  fpiritual 
Enemies,  To  as  no  more  to  be  dillurbed  by  them  ?  Nay,  is  it  not 
evident,  that  the  Benefits  in  thefe  Promifes  engaged,  are  adually 
given  and  granted  to  all  fach  as  are  victorious  in  the  firfi  Senfe  ex- 
plained ?  Tho'  it  be  true,  that  they  are  ft  ill  in  a  nf)ilitant  State, 
fighting  under  the  Banner  of  Jefus  Chrift,  the  Captain  of  their  Salva.- 
tion,  yet  their  fin?.l  Victory  is  fully  fecured.  Is  it  not  evident  that 
Jefus  Chrift  is  the  hidden  Manna  intended  in  the  mentioned  Rev.  2. 
17  ?    And  is  it  not  equally  clear, that  all  true  Believers  do  nov/  feed  on 

that  Bread  of  Life  ?  as  our  Saviour  fheweth  in  'John  6.   48, 58. 

Is  it  not  evident  that  the  white  Stone  promifed,  is  given  to  every  rege^ 
nerate  and  juftified  Soul  ?  Is  not  every  true  Saint  favoured  with  this 
precious  Gift  ?  Is  not  the  white  Stonehere  intended,  the  fame  Thing 
that  is  elfewhere  called  a  new  and  clean  Heart,,  the  Seed  of  God,  the  di- 
vine Nature,,  the  hmage  ofGcd,,  &c.  ?  And  is  not  this  an  infallible 
Sign  and  Token  of  the  Juftification  of  the  Perfon  it  is  given  to  ?  Even 
as  the  Vv'hite  Stones  which  were  of  old  given  in  Courts  of  Juilice,  to 
fuch  as  were  cleared  or  judged  innocent,  were  given  as  a  Sign  of  their 
Juftification.  "  They,  faith  Parein  on  this  Place,  come  neareft  the 
*'  literal  Meanings  who  think  that  Chrift  in  this  refpedteth  the  Manner 
'*  of  Judgment,  where  there  were  two  Sorts  of  Stones  caft  into  a 
*«  Bafon  ;  by  the  TV  hit  e  the  Innocent  v/ere  abfolved  j  by  the  Black 
"  the  Guilty  were  condemned.  "  So  that,  according  to  Parcus^ 
the  giving  of  a  white  Stone  figniiied  that  the  Perfon  was  juftified  to 
whom  it  was  given,  tho'  he  has  not  yet  obtained  a  perfect  Victory 
over  Sin  and  Satan.  •  It  is  alfp  trwe  that  a  ?f£'w  iV^Aw  written  in  the 
white  Stone  here  mentioned,  is  given  in  and  with  it,  and  by  every 
true  Believer  received.  This  is  that  Name  which  God  has  promifed 
to  fuch  as  keep  his  Sabbaths,,  and  choofe  the  "Things  that  pleafe  hitn,,  and 
take  hold  of  his  Covenant,,  Ifai.  56.  4,  5.  Even  imto  thc?n,  Hiith  he, 
zvlll  I  give  in  mine  Hmfe,,  and  ivithin?ny  f Vails,,  a  Place  and  a  Name  bet- 
ter than  .  that  of  Sms  and  Daughters.  I  will  give  the?n  an  everlafiing 
Name  that  Jhall  not  be.  cut  off.  The  fame  Name  is  intended  in  i  John 
3.  I.  Behold,,  what  Manner  of  Love  the  Father  hath  bejl owed  upon  us^ 
that  we  fljGuldhe  called  the  Sons  of  God.  Nor  is  this  a  Name  only, 
but  both  the  Name  and  what  is  fignjiied  by  it,  as  by  the  next  Words 
appeareth.  Belovsd,  now  are  we  the  Sons  of  God,,  Sic.  wit-h  which 
compare  2  Cor.  6.  17, -18.  I  will  be^  a  Father  untQ  ym',,  and  ye  Jhall 
he  ?ny  Sons  and  Daughters,,  faith  the  Lord  (ilmighty.  This  is  a  Privi- 
lege belonging  to  every  true  Saint. 

S  The 


I30         Gnhc  (fcfankJ.         M^^I.xS: 

The  fame  may  be  f.ud  with  Rcipcii:^  to  the  Privileges  or  Benefits 
promlil:d  ill  the  other  Place  mentioned.  Rev.  3.  12.  Every  fuch  an 
gnc  is  ;.T».ar  a  Pillar  in  the  TimpU  cfGcJy  that  jl^all go  no  more  cut^  &c. 

But  tor  the  further  clearing  up  of  thi.s  Point,  it  muft  be  here  obfer- 
vcd.  That  we  mult:  carctully  dillinguiih  betwixt  the  Vi^^lorv  Men 
may  be  laid  to  obtain  over  Sin  and  Satan,  in  they  ^Vav  of  their  own 
Puty,  while  they  are  called  to  tlrive  agaiiUl  them,  in  a  Courfe  of 
\Vdl-doing,  and  that  which  tlicy  obtain  by  what  God  himfelf  does 
for  them,  when  they  have  fo  tar  overcome,  thro*  his  Grace  aflli^ing 
them,  as  to  have  done  what  is  requirevi  on  their  Part^  in  order  to  God's 
doing  for  them  what  is  neceilarv  on  his^  for  the  perfe«5ting  of  that 
Vi<Sory,  which  is  dciired  and  endeavoured  alter. 

Now,  Alan  may  Ixr  faid,  oii  his  Part,  to  overcome  and  be  vi*5tori- 
ous,  when  he  has  thro'  Grace  (o  far  [>revailed,  as  to  have  come  up  to 
the  Ferms  of  the  Covenant,  wherein  everlaiHng  Mercies  are  pfFered 
and  conditionally  promilcd  to  him  :  And  vet  his  Vit^lory  cannot  be 
faid  to  becompleated,  (  taking  in  God*s  Part  of  the  Work  )  till  God 
has  alfo  performed  the  Promife  made  to  Man,  on  Condition  of  his 
doing  what  on  his  Part  is  required.  Thus  diltinguiihing,  we  may 
truly  affirm,  that  Man  mull  fiiil  overcome  lb  far  as  is  required  of  him, 
before  he  mav  expccl  that  God  will  perfect  his  Victory,  by  doing 
what  he  hath  conditionally  promifed. 

And  thus  it  may  be  atHrmed,  tliata  Sinner  muft  himfelf  firft  over- 
coiiie,  before  God  \\'\\\  giv^  him  to  cat  of  the  hidden  Alaima  ',  give  hitn 
a  white  Stcne^  a-iib  a  new  2^ame  lorttten  in  it  j  mah  hijn  a  Pillar  in 
ih£  Temple  of  God y  that  fimll  go  no  more  out  ;  write  on  him  the  Name  cf 
Gotl,  Sec.  All  which  denote  God's  granting  his  faving  and  fpe- 
clal  Mercies  to  him,  as  I  have  ilievved  above  ;  but  all  fuch  Mercies 
are  given  in  the  Way  of  a  Covenant,  the  Condition  of  which  miUt 
be  complied  widi,  before  a  Sinner  can,  in  that  W^ay,  obtain 
them  :  Nor  does  our  coming  up  to  the  Terras  of  the  Covenant 
fuppofe  or  imply  our  having  any  fuch  Mercv  before  we  fo  do,  I 
intend  fuch  Mercies  as  Regeneration  and  Juftiiication  are.  And  yet 
I  ihall  not  doubt  to  affirm  that  no  Sinner  ever  complied  with  the 
TvTms  of  tl'.e  new  Covenant,  without  having  the  diilinguilliing  Grace 
of  God  magnified  towards  him  i  and  this  I  hope  I  fhail  make  mani- 
tci\  before  I  have  done. 

CHAP. 


Chap.  XV.  {         Gvacc  defended.        131 

C  II  A  p.     X  \  . 

TAat  Sinners  do  therefore  perijh^  becaufe  they 
receive  not  the  hove  of  the  Truth^  that 
they  ?nay  be  faved^  an  Argument  that  they 
have  an  Offer  of  true  Holinefs  7nade  to 
them. 

{^.•tvtv-ti;--:^':^.:^.  Ground  the  Argument  propofed  in  the  Title 
■^-''^^S*^'^^ '^  '^'^  ^^''^  Chapter,  on  the  Text  aiiuiied  to  in  it,  isiz, 
'^'^^^^?  ^  ^^^-^'  ^'  ^^*  ^*'^^^  ^^  Apv»ftie  fpeaking  of  them 
'?'^^  ^S:^  ih^i  p^rijhy  under  the  antichriil:ian  Apoitacy,  de- 
lares   that  the)-   therefore  perifli,  becaufe  they  re^ 


'jf^f'ii  <^^'^'^  '^^^  ^'^^  ^^-'^  ^/'//y^  Triithy  that  they  might  he  fa- 
^'iV'-v^'-V'.V^-* 'V  ^.^^.  Now  I  fhail  endeavour  to  f^lew  how  thefe 
Words  fen'e  to  my  Purpofe,  by  confidcring  ( i )  What  we  may  un- 
derf^and  by  their  perijhingy  who  f.iil  of  th^  italvation  mentioned  in 
the  Text.  And  (2)  The  Reafon  given  of  their  perifhing  as  they  do. 
(3)  The  Inference  that  I  draw  from  hence,  v/z.  That  thi,-  fbews, 
that  they  have  an  Offer  of  a  Principle  of  true  Grace  or  Holiness 
made  to  them. 

I.  Then,  I  v.'ill  confiJer  v.'hat  !:>  meant  by  i\i\:\r  perifhhigy  v/ho 
recie^  not  the  Love  of  the  Truth ^  that  they  might  be  faved.  Now  this 
may  be  the  better  underftood,  if  we  conrKier  what  that  Salvation  vs^ 
which  is  oppofed  thereunto  :  For  there  ii  no  Doubt  but  that  the 
Perdition  of  thofe  that  perifli,  and  the  Solvation  of  thofe  tiiat  perifii 
not,  but  have  everlailing  Life,  are  fa  naturally  oppofed  one  tx)  the 
other,  as  to  inffruct  ijs  in  tiie  Nature  of  each  of  them,  if  we  compare 
them  together. 

Now  hy Saivaiicn  we  are  not  here  to  underftand  thatHappinefs  only, 
which  thofe  that  fhall  attain  to  it,  fhail  enjoy  in  the  Vv'orkl  tD  come  ; 
but  it  does  comprife  in  it  alfo  the  preparing  {u.ch.P^ejjeh  9 f  Mercy  for 
the  Enjoyment  cf  that  G/i/-^  v/hich  is  intended  for  them:  An4  thus 
thi:  Sdvation  does  include  in  it,  Men'i  being  y2<ivi///;/«  tba'r  Siujy  as 

S    2  ia 


132         Grace  defended.       \  chIp.xv 

mMatth.  i.  21.  u  e.  not  only  the  Pardon  of  them,  but  alfo  their 
Regeneration  and  SancSlification.  E'z.ek.  36.  25,  26.  But  I  need 
not  here  enlarge  on  this  Particular,  having  at  large  confidered  what  is 
meant  by  the  Salvation  of  Sinners,  in  Part  I.  Chap.  II.  to  which 
HJace  I  refer  my  Reader. 

But  now,  if  we  underftand  this  offuch  perifliing  of  Sinners  as  is 
fitly  oppofed  to  the  Salvation  of  thofe  that  believe,  we  fhall  find  it  to 
comprehend  much  more  in  it,  than  the  Pain  and  Torment  endured 
by  the  Wicked  in  amther  IVorld^  vi%.  Their  being  fuftered  to  remain 
under  the  Guilt  and  Power  of  Sin,  in  This  3  and  fo  to  pine  away  in 
their  Iniquities^  and  die  in  their  Sins^  without  Repentance,  and  without 
a  Pardon,  in  a  State  of  Condemnation,  and  having  the  Wrath  of  God 
abiding  on  them  ;  the  Cafe  of  all  fuch  as  fall  fliort  of  the  Salvation  of 
God  ;  as  is  in  the  holy  Scriptures  abundantly  declared.  I  fhall  only 
refer  to  fome  of  the  Places  declaring  fo  much.  Thofe  v»^ho  pleafe, 
may  read  and  compare  fuch  as  thefe,  j&zti.  33,  10.  Ifai,  22.  14. 
yohn  8.  21,  24.  and  Chap.  3.  36.  The  Unregenerate  and  Un- 
juftified  are  dead  in  Sin  :  And  to  remain  in  that  State  is  to  perifh,  as 
well  as  to  be  punifhed  for  Sin  in  the  Life  to  come. 

2.  I  proceed  to  confider  the  Reafon  why  fuch  periPoy  as  do  {o. 
Now  this  is  fully  and  plainly  exprefled  in  the  Place  under  Confidera- 
tion  :  And  they  therefore  perifli  hecaufe  they  receive  not  the  Lffve  cf  V?e 
*T)'uthy  that  they  may  be  faved.  Now,  to  clear  up  this,  we  may  con- 
fider, (i)  What  is  here  intended  by  the  T'n^/Z'*.  (2)  What  is  meant 
by  the  Love  of  it.  (3)  What  we  may  underfland  by  Perfons  receiving 
this  Love.  (4)  That  Sinners  might  te  faved  If  they  would  do  this. 
(5)   That  they  perifh  Z'^t<»7^y^  they  refufc  thus  to  do. 

, '  I .  Let  us  frji  confider  what  is  here  meant  by  the  Truth.  Now, 
tho'  the  Word  Truth,  has  many  Acceptations  in  Scripture  3  yet  there* 
is  no  Doubt  but  that  by  the  Word  Truth  v/e  may  here  underftand  ail 
the  divine  Truth  which  God  has  revealed  and  made  known  unto  Man, 
in  order  to  his  Duty  and  Happinefs,  both  by  his  Works  and  by  his 
Word  ;  efpecially  in  the  Gofpel  of  his  Son  Jefus  Chrifi: :  This  great 
Truth  comprchcndeth  in  it,  all  thofe  excellent  and  glorious  Truths, 
which  are  ncceflary  for  Mankind  to  underftand  and .  believe,  in  order 
to  their  Well-being  ;  efpecially  thofe  that  r?late  to  the  Way  of  Man's 
Redemption  by  Jefus  Chrift,  and  Regeneration  by  the  holy  Spirit. 
This  Colledion  of  facred  Truths,    is  emphatically  called   the  Truths  in 

2  Thef.   2.   13.   God  hath  from  the  Begi7ming  chofen  you  to  Salva- 

iion^ 


chIp.  XV.  \        Grace  defended.         133 

tion^  thro'  SanSfificatlon  of  the  Spirit,  and  BeHefofthe  Truth.  Thus 
the  fame  is  a Ifo  called,  in  Gal.  3.  i.  2  Tim.  2.  25.  i  Pci.  i.  2. 
and  2  Thef.  2.  i.  with  many  other  Places  which  I  need  not  tran- 
fcribe. 

2.  The  next  Thing  we  have  to  confider,  is,  what  we  may  under- 
ftand  by  the  Love  of  the  Truth.  Now,  to  this  I  fay,  That  this  Love 
is  fuch  an  Approbation  and  Acquiefcence  of  the  Heart  in  it,  as  is 
fuitable  to  die  Nature  and  Excellency  of  the  Things  fuppofed  to  be 
loved.  This  fuppofeth  an  Aflent  of  the  Underftanding  to  it,  as  being 
what  it  is  ;  and  in  that  Refpc6t  good,  whith  no  Falihood'  is;  Bat  a 
Soul  that  loves  the  Truth  here  intended,  does  not  flay  here,  but  ap- 
proves of  it,  and  takes  Satisfaction  in  it,  as  it  is  divine,  proceeding 
from  God,  and  being  worthy  of  him  :  And  in  RefpeCl:  of  the  Things 
rcvoaled  by  it,  exceeding  excellent  ;  and  necelTary  to  be  known  by 
the  Children  of  Mea  :   And  on  thefe  Accounts  he  takes  Pleafure  in  it. 

A  Soul  thus  loving  the  Truth,  favourcth  the  Things  of  God,  as 
truly  excellent  and  glorious.  He  can  fay  from  the  Bottom  of  his 
Heart,  as  in  2  Kings  20.  19.  Goed  is  the  Word  of  the  Lord  -,  and  as 
in  Rom.  7.  22.  I  delight  i?i  the  Law  of  the  Lord  after  the  inward  Man  \ 
and  as  in  Pfal.  119.  140.  Thy  Law  is  very  pure  \  therefore  thy  Ser- 
vant loveth  it.  The  Precepts,  Promifes,  and  Threatnings  of  God's 
Wordare  all  efteemed  by  him,  as  in  Pfal.  119.  128.  I  ejleem  all  thy 
Precepts  concerning  all  Things  to  he  right  ;  and  I  hate  every  falfe  TVay. 
A  Lover  of  the  Truth  is  a  good  and  holy  Man.  He  that  has  the  Love 
of  the  Truth  in  his  Heart,  has  the  Love  and  Fear  of  God  alfo  in  it. 
In  a  Word,  fudi  an  One  has  a  Principle  of  true  Holinefs  in-  his  Souf. 
He  has  the  Seed  of  Gcd  in  him,  as  in  i  John  3.  9.  He  has  been 
made  Partaker  of  the  divine  Nature ,  as  in  2  Pet.   2.  4. 

3.  The  third  Thing  to  be  confidered,  is,  what  it  is  to  receive  the 
Love  defcribed  ;  and  fo  what  it  is  not  to  receive-  it.  Now,  to  this  I 
fay,  That  this  muft  needs  be  dene  by  fome  A61  or  Acts  of  the  Per- 
fon  faid  to  do  it  ;  which  are  required,  in  order  to  his  having  of  it, 
and  which  it  isMan'sDuty  to  perform.  It  cannot  intend  only  his  being 
made  Partaker  of  it,  without  doing  any  Thing  in  order  to  it.  This 
/does  from  hence  appear  to  be  a  Truth,  That  Men's  not  receiving  the 
Love  of  the  Truth,  is  in  the  Text  fpokcn  of  as  the  Sin  and  Crime  for 
which  fuch  Offenders  eternally  perifh.  Now,  if  fomething  were  not 
required  of  Sinners,  in  order  to  their  being  made  Partakers  of  it,  it 
could  not  be  charged  on  them  as  their  Crime,  tho'  it  might  be  their 
great  Misfortune  (if  I  may  be  allowed  to  ufc  that  V/urd)  that  they  par- 
take 


134       Grace  defended^y        \ 


Chap.  XV 


take  not  of  it.  God's  notbeftowing  the  Love  of  the  Truth  on  any 
Sinner,  would  not  be  the  Sinner's  Fault,  if  nothing  were  required  of 
him  in  order  thereto.  When  not  receiving  the  Love  of  the  Truth,  is 
fpoken  of  as  the  Sin  and  Crime  ofthofe  who  have  it  not,  this  plainly 
implies,  that  fuch  as  have  this  Love,  have  it  in  the  Way  of  a  Gift  from 
another, even  fromGod  himfelf,unto  which  their A61  of  receiving  or  ac- 
cepting it  is  neceflary.  It  is  not  faid  that  Sinners  pcrifh  for  not  lov- 
ing the  Truth  3  but  for  not  receiving^ that  Love  :  By  which  we  are 
taught,  that  it  is  the  Gift  of  God  ;  inafmuch  as  it  is  to  be  received 
from  him  ;  and  that  Sinners  have  a  conditional  Offer  of  it  made  to 
them  5  as  will  by  and  by  more  fully  appear. 

4.  The  fourth  Thing  in  Order,  is,  to  fliew  that  Sinners  imght  ht 
faved^  if  they  would  receive  the  Love  fpoken  of.  By  the  Text  we  are 
afTured,  that  thofe  who  perilh,  do  fo,  becaufe  they  receive  not  this 
Love,  that  they  might  be  faved.  In  which  Words  it  is  plainly  inti- 
mated, that  they  might  and  (hould  be  faved,  did  not  their  Re fufal  of 
the  Love  of  the  Truth,  hinder  it  :  And  it  accordingly  followeth  in 
Verfe  u,  12.  That  for  thisCaufe  God  fends  (orcLQjirong  Delufion^that 
ihey  Jhould  believe  a  Lie  :  That  they  all  might  be  damned^  zuho  believed  not 
the  Truth y  but  had  Pleafure  in  Unrighieoufnefs.  In  thefe  Words,  what 
is  C2\\qA  perijhingy  and  oppofdd  to  Men's  being  faved,  is  fignified  their 
being  given  up  to  fuch  Unbelief  and  Hardnefs  of  Heart,  as  will  end  iii 
their  eternal  Torment. 

5.  And  fifthly^  it  followeth,  (as  is  above  fuppofed)  that  the  Reafon 
why  Men  perifli,  under  the  Gofpel,  is  becaufe  they  receive  not  the 
Love  of  the  Truth.  If  they  would  accept  of  that  precious  Gift,  they 
fhould  not  pcrijhy  but  have  everlafting  Life.  Nothing  can  be  more 
evident  than  this,  in  the  Place  under  Confideration.  The  main  Scope 
and  Defign  of  the  Place  is  to  affert  this  Truth  :  Which  Truth  having 
now  cleared  up,  I  fhall 

3.  Proceed,  to  clear  up  the  Confequence  which  I  draw  from  the 
Premifes  :  Namely,  That  it  from  hence  followeth,  that  a  Principle 
of  true  Grace  or  Holinefs  is  offered  to  Sinners  in  the  Gofpel. 

It  is  evident  that  fuch  a  Principle  of  Holinefs  is  plainly  Implied  in 
the  Love  of  the  Truth ^  of  v/hich  I  have  been  fpeaking  :  And  it  is  alfo 
manifcft,  that  Men's  not  receiving  (/.  e.  refufmg,  or  not  accepting) 
of  this  divine  Principle,  plainly  fuppofeth  their  having,  in  the  Gofpel, 
an  Offer  of  it  made  to  them.  ;  for  how  is  it  poiTible,  that  Perfons 
flioulJ  be  guilty  of  a  heinous  Sin^  in  not  receiving  from  the  Hand  of 

Another, 


ct.7p.xv!:}         Grace  defended.        135 

Another,  a  Benefit  which  they  never  had  any  Offer  of  ?  And  how 
fhould  theif  Refufal  of  fuch  a  Mercy  be  the  Caufe  of  their  eternal 
Ruin  ?  If  he  who  alone  had  the  Difpofal  of  it,  never  declared  his 
Willingnefs  to  confer  the  iamc  upon  them,  on  any  Terms  whatfo- 
ever  ;  or  never  propofed  any  Condition  on  which  the  fame  might 
be  obtained  ;  or  never  faid  to  Pcrfons  deftitutc  of  it,  as  in  Rev.  3.  18. 
/  ceunfel  thee  to  buy  of  me  Gold  tried  in  the  Flre^  that  thou  mayjl  be  rich  ; 
and  white  Raiment^  that  thou  mayfl  be  cloathedy  and  that  the  Shame  of 
thy  Nakednefs  do  not  appear  ;  and  anoii^t  thine  Eyes  with  Eye-Salve.,  that 
thou  mayfi  fee.  Which  Gold.,  &c.  here  fpoken  of,  certainly  compri- 
feth  a  Principle  of  true  Holinefs  in  it  ;  and  albeit  it  cannot  be  pro- 
perly purchafed  by  any  Sinner,  yet  it  may,  on  fome  Terms  or  other, 
be  attained  :  And  lefs  than  this,  I  think,  cannot  be  implied  in  the 
Words. 

Now,  if  I  am  afked  what  the  Terms  are,  on  which  this  IneftimabJc 
Benefit  may  be  acquired,  I  need  here  only  fay,  that  they  are  the 
fame  which  I  have,  in  this  Eflay,  more  than  once  declared  to  be  the 
Condition  of  the  new  Covenant,  or  Covenant  of  Grace  ;  more  ef|>e- 
cially  this  is  done  in  this  fecond  Part,  Chap.  III.  whereunto,  for  the 
avoiding  of  Prolixity,  I  (hall  here  only  refer  my  Reader. 

CHAP.     XVI. 

The  DoBrine  pleaded  for  ^  in  this  Part  of  my 
EJfay^  very  conftfie?7t  with  that  of  Men  s 
utter  Inability y  while  in  a  State  of  Na- 
ture^ to  perforin  a7iy  truly  holy  AEiion 
whatfoever. 

W^'^W^^Soi  Y  Defign  in  the'  following  Chapters  of  this  fecond 
^0%&%oSgM  ^'^'^  ^^  "^>'  ^"^>''  ^'''  ^^  anfwer  fevcral  Objeaions 
^^'•'••a^.  :@:g^  which  are  p.pt  to  be  made  againft  the  Truth,  which 
^MW^^^t^i  I  have  thus  far  by  Scripture  and  Reafon  endeavoured 
'^^^}-¥^^%^^l  to  confirm  ;  and  I  fliall  not  willingly  omit  fuch  as 
S^a|:|fe»g  I  think  have  moil  Appearance  of  Weight  in  them. 
^r^^^Jhr^-^l^  In  this  prefent  Chapter  I  fhall  confider  that  which, 
'with  fome  Appearance  of  Reafon,  rtiay  be  objected  from  the  Accounts 

we 


136        Grace  defended.  \ 


Chap.XVI. 


we  have  in  Scripture,  of  the  Corruption  of  Man's  Nature  fince  the 
Fall  ;  and  his  Impotence  thence  ariling,  with  Refpe6t  to  Things  fpi- 
ritual,  and  truly  holy,  from  whence  his  Inability,  by  Nature,  to  com- 
ply with  the  Terms  of  the  new  Covenant,  is,  with  a  very  confidera- 
ble  Shew  of  Reafon  andPiety,  by  manyjendeavoured  to  bemanifefted  ; 
whether  with  any  good  Succcfs,  and  real  Strength,  with  Refpe£t  to 
my  Hypothefis,  I  fhall  now  endeavour  to  weigh  in  the  Ballance  of 
the  Sanctuary. 

But  let  us  a  little  confider  what  may  be  truly  faid,  with  kefpe£b 
to  Man's  Impotence  while  he  is  in  a  State  of  Nature  :  And  here,  I 
readily  acknowledge,  that  while  he  is  in  that  State,  he  has  no  Power 
to  perform  any  AiSlion  whatfoever,  in  a  gracious  and  holy  Manner. 
I  confbntly  affirm,  that  unto  the  Performance  of  an  A6lion  as  is  ex- 
preffed,  it  is  abfoiutely  neceflary  that  the  Perfon  performing  it,  be 
firft  endowed  with  a  Principle  of  true  Grace  and  Holinefs,  from  which 
fuch  an  Action  may  fpring  or  flow.  The  Tree  muft  be  good,  be- 
fore the  Fruit  can  be  fo,   Luke  6.  43,  44,  45. 

Men  in  a  natural  or  unregenerate  State,  may,  indeed,  perform 
Adions  that  are  materially  good,  or  in  Refpe6l  of  the  general  Nature 
and  Kind  of  them,  and  fo  fuch  A6lions  as  God  has  commanded  them 
to  perform  ;  but  they  cannot  perform  them  in  fuch  a  Manner,  as 
will  denominate  them,  in  a  ftri6l  Senfe,  good  and  holy. 

And  it  muft  alfo  be  acknowledged,  that  Mankind  arc,  by  Reafon  of 
the  Corruption  of  theirNature,  fo  bent  and  inclined  to  do  that  which  is 
evil,  and  fo  dijlndimd  :ii\A  backward  to  do  well,  that  it  is  not  eafy 
for  them  to  do  thofe  Things  that  are  materially  good,  and  to  forbear 
the  contrary  to  them  ;  tho'  this  be  not  wholly  above  theix  Power  ; 
for  they  frequently,  while  in  a  State  of  Nature,  do  the  Goed  and  ab- 
itain  from  the  Bad.  I  think  that  in  thefe  Things  I  agree  with  the 
Generality  of  thofe  who  are  Pious  and  Orthodox. 

And  from  what  I  have  now  faid,  I  infer,  th^t  the  DiiFerence  be- 
twixt me  and  thofe  who  miflike  my  Hypothefis,  does  not  lie  in  this, 
that  I  exalt  the  Power  of  Men  in  their  natural  State,  more  than  they 
do;  but  in  this  rather,  that  I  exalt  the  Grace  of  God  more  :  For 
whereas  they  affirm,  that  the  Faith  and.  Repentance  which  God  re- 
quires as  the  Condition  of  the  Covenant  of  Grace,  is  fuch  as  none  can 
exercife  'till  they  are  become  good  and  holy  Perf^ns,  being  born  of 
the  Spirit,  and- become  new  Creatures  ;  I  on  the  contrary  ende^ivour 
to  rilaiutain,  that  "the  Faith  and  Repentance,  by  God  required  as  the 
^CbiVd'itjOn  of  the 'new  Covenant,  is  pf  a  lower.  Kind  than  thpfc  who 
•■••■'---'*''  -1'^     •'•     •    ■     -  .    '    ^  oppole 

u  If 


chapxvI:  }         Grace  defended.        137 

oppofe  me  will  allow  of  ;  and  fuppofe  It  to  be  fuch  as  Men,  by  di- 
vine Affiftance,  can  perform,  before  they  are  favingly  renewed  by  the 
Spirit,  and  fo  become  true  Saints,  as  all  that  are  horti  ofGod^XQ^  and 
fo  in  CkriJ}^  znd  pajpd  fro?n  Death  to  Life.,  as  in  2  Cor.  5.  17.  and 
John  5.  24.  docs  appear.  I  really  think  that  God,  in  the  Covenant 
of  Grace,  does  not  infift  on  fuch  Terms,  as  my  Oppofcrs  imagine, 
and  which  can  never  be  complied  with  by  any  Sinner,  while  he  is  in 
his  miferable  and  undone  Eitatc  \  but  then  only,  when  he  has  got  into 
a  State  of  Safety,  and  has  already  obtained  eternal  Life. 

Thofe  therefore  who  would  convince  me  of  a  Miftake  in  this  Affair, 
fhould  anfvvcr  my  Arguments,  by  which  I  endeavour  to  prove.  That 
<«  neltiier  Regeneration,  nor  any  Adl:ion  implied  in  it,  can  be  the 
"  Condition  on  which  Solvation  is  offered  to  Sinners  in  the  Gofpel.  " 
Part  II.  Chap.  V.  And  tlieyfnould  alfofnew,  if  they  can,  that  fuch 
Faith  and  Repentance,  as  I  held  to  be  the  Cciidition  of  the  new  Cove- 
nant, neither  is,  nor  can  be  fo,  by  a  Confutation  of  what  I  have  faid. 
Part  II.  Chap.  III.  and  elfewhere. 

But  it  maybe  here  faid.  That  by  my  own  Confefficn,  Sinners  are 
required  to  ccme  to  Jefus  Chrifl  for  Life.,  on  Pain  of  eternal  Damnati- 
on ;  which  Coming  muft  needs  be  included  in  the  Condition  of  the 
new  Covenant,  and  is  fo,  as  appears  in  John  6.  35,  37.  Matth.  11. 
28.  And  yet  the  Coming  intended,  cannot  be  in  the  Pov/er  of  any 
Perfon,  while  in  a  State  of  Nature  ;  for  our  Saviour  himfelf  tells  us, 
in  the  faid  6th  Chapter  of  7c/;«,  Verfe  44.  That  w  Man  can  come  to 
hifUf  except  the  Father  zvhich  hathfent  him,  draiv  him  :  And  in  Verfe  6c. 
lie  fays.  No  Alan  can  come  unto  tne^  except  it  zvere  given  him  of  my 
Father. 

Now,  to  this  Objedion,  I  anfv/er,  (i)  By  acknov/ledging  that 
Coming  to  Jefus  Chrifl:  for  Life,  belongs  to  the  Condition  of  the  new 
Covenant,  or  rather,  is  the  Condition  intended,  or  Thing  required,  in 
order  to  the  Salvation  of  finful  Men,  (2)  By  affiiminf^  that  Perfons 
in  an  unregenerate  State,  may  have  Power  to  come  to  Chrift  for  eter- 
nal Life.  The  laft  of  thefe  only  needs  to  be  confidcrcd  :  And  the 
Queftion  here  is  not  whether  any  Man  can  ccme  to  Jefus  Chrift,  ex- 
cept the  Father  draw  him  and  incline  his  Heart  to  come  ;  wliich  muft 
be  denied  ;  but  what  that  Drawing  is,  which  is  intended  in  ihe Words 
under  Confideration  ;  and  whether  none  but  thofe  that  do  come  to 
Chrifl,  have  the  Drawing  intended. 

T  Thofe 


138         Grace  defended.        \ 


Chap.XVI. 


Thofe  who  oppofe  my  Hypothefis,  fuppofe  that  that  divine  Draw- 
ing which  our  Saviour  fpcaks  of,  confifts  in  that  powerful  Influence  of 
God  on  the  Souls  of  Men,  whereby  there  is  a  faving  Change  wrought 
in  them,  in  RefpecSl:  whereof  they  are  faid  to  be  horn  of  the  Spirit  ; 
and  confequently  that  fuch  as  have  not  fuch  a  Change  wro't  in  them, 
have  no  Power  to  come  to  Chrift.  But  at  prefcnt  1  fee  no  Reafon  to 
believe,  that  the  Drawing  intended  by  our  Lord,  means  the  efficacious, 
and  indeed,  irrefiftable  Influence  of  the  holy  Spirit,  in  the  great  Work 
of  Regeneration.  I  will  offer  fome  Reafons  why  I  think  this  not  to  be 
intended  in  the  Places  quoted. 

And  the  firfl:  Reafon  which  I  fliall  name  is,  Becaufe  when  Sinners 
are  invited  to  come  to  Chrift  for  Life,  one  Thing  intended  in  the  Life 
which  they  are  to  go  to  Chrifl:  for,  is  the  Grace  of  Regeneration, 
or  that  Principle  of  fpiritual  Life  which  we  loft  by  the  P'all,  and  which 
in  the  Work  of  Regeneration  is  reftored  :  Or  is  it  not  true  that  Sin- 
ners are  called  to  go  to  Chrift  for  this,  which  is  one  of  the  principal 
Benefits  which  he  purchafed  for  his  People,  yea  even  for  the  very  firft 
Beginnings  of  this  fpiritual  Life  ?   I  hope  none  will  dare  to  deny  this. 

Now,  if  Sinners  are  invited  to  go  to  Chrift  for  this  Principle  of 
Ivife,  or  Grace,  how  can  it  be  poflibly  imagined  that  their  firft  having 
it  is  necefTary  in  order  to  their  doing  it  ?  For  muft  they  firft  have  the 
Life  they  fhould  go  to  Chrift  for,  before  it  is  poflible  for  theryi  to  go  to 
him  for  it  ?  I  cannot  yet  underftand  this  ! 

My  fecond  Reafon  is  this  :  The  Exprefllon  ufed  in  the  Words  un- 
derConfideration,  feems  not  well  to  agree  with  the  Work  intended,  if 
by  Draiuing^  the  Work  of  Regeneration  be  meant.  The  Work  of 
Regeneration  is  wro't  by  the  immediate  Operation  of  the  Spirit  ;  and 
it  is,  according  to  the  Language  of  Scripture,  7i  creating  IVork^  Pfal, 
51.  10.  CoL  3.  10.  And  it  is  compared  to  that  mighty  A61  of 
God's  Power,  by  which  Jefus  Chrift  was  raifed  from  the  Dead,  Eph, 
J.  ig,  20.  It  is  alfo  called  the  giving  a  new  Heart  and  a  nezu  Spirit, 
Ezek.  II.  19,  and  36.  26.  Now  this  Work  feems  not  to  be  well 
exprefTcd  by  the  Word  Drawings  which  fuits  better  to  Perfons  being 
perfuaded  in  a  moral  Way,  than  their  having  a  fupernatural  Work 
wro't  in  them  by  infinite  Power.  I  confefs  the  Word  Drawings  may 
be  ufed  in  a  phyfical  Senfe,  but  then  I  think  it  is  not  \vith  Application 
to  moral  or  rational  Agents,  as  fuch,  as  in  the  Cafe  under  Confidera- 
tion,  which  concerns  Men's  being  drawn  to  their  Duty,  in  aWay,  no 
Doubt,  agrcable  to  their  Natures.  To  draw  a  free  Agent  into  A6l;on, 
is,  in  a  rational  Way,  to  excite  him  to  it  j  and  it  is  fuch  Drawing  that 

Men 


^H^P-xvL  f         Grace  defended.        139 

Men  need  in  order  to  their  coming  to  JcTus  for  liis  faving  Benefits, 
whether  it  be  before  their  Res^eneration,  or  after  it  :  And  when  they 
are  efFecftually  drawn  in  this  Way,  it  is  ghen  to  them  to  come  to  Chrifty 
as  in  one  of  th:  Places  quoted,  viz,  John  6.   65. 

I  fhall  here  add,  thirdly^  That  this  Word  Draw.,  and  other  Words 
like  it,  are  ufed  in  Scripture,  in  the  iiime  Senfe  I  plead  for,  /.  e.  to 
perfuade-Perfons  to  what  is  their  Duty  and  Intereft,  in  a  moral  or  ra- 
tional ^Vay  :  Yea,  whether  this  Courfe  have  Succefs  or  not,  Perfons 
may  be  faid  to  be  drawn,  led,  or  perfuaded,  Iff^.  See  Hofea  u.  4. 
/  drevj  thcni  with  Ccrdi  of  a  Man.,  iv'ith  Bands  of  Love.,  and  I  was  to 
them  as  they  that  take  off  the  Yoke  on  their  Jaws.,  and  I  laid  Meat  unto 
them.  Rom.  2.  4.  ^he  Goodnefs  of  God  leadeth  thee  unto  Repentance, 
2  Cor.  4.  ir.  Knowing  the  Terror  of  the  Lordy  we  perfwade  Mm, 
A6ts  26.  28.  Almoji  thou  perfwadej}  7ne  to  he  a  Chriftian.  Agrippa 
was  perfuaded,  tho'  not  prevailed  with.  Perfons  may  be  thus  drawn 
and  perfuaded  to  go  to  Chrill:,  who  yet  never  go  to  him.  When  our 
Saviour  laid,  in  John  12.  32.  And  /,  ivhen  fam  lifted  up,,  will  draw 
all  Men  unto  me^  did  not  mean,  I  believe,  that  he  would  draw  all  Men 
effectually  of  whom  he  fpake.  Some  he  intended  fo  to  draw  as  to 
kave  them  inexcufable.  See  John  15.  22.  If  I  had  not  come  and  fpo- 
ksn  unto  them^  they  had  not  had  Sin  :  But  noiv  thc\  have  no  Cloak  for  their 
Sin^ 

Tho'  it  be  granted  that  no  Alan  can  come  to  the  Son.,  except  the  Father 
draw  him  :  Yet  I  do  not  acknowledge,  that  no  Man  has  Power  to 
come  to  the  Son  ^.except  he  be  drawn  effe6lually,  fo  as  a6lually  to  coma 
to  him  J  much  lefs,  except  he  be  drawn  irrefdbbly,  fo  that  he  cannot 
but  come  to  him  :  This  is  mere  than  to  fay  that  a  Man  cannot  come 
to  the  Son,  except  the  Father  draw  him.  Tho'  without  drawing. 
Men  cannot  come  ;  yet  many  are  drawn  who  never  come.  Sec 
Matth.  23.  37.  O  Jerufalem,  Jerufalem,  rte/^^^X77/^y?  ^/;^Pr5^/,./j^ 
and Jhnejl  them  that  are  fent  unto  thee  \  how  often  would  I  have  gathered 
thy  Children  together^  even  as  a  Hen  gathereth  her  Chickens  under  h^i 
Wings  ;  and  ye  would  not. 

It  mny,  perhaps,  be  objcCled  againft  what  I  have  here  faid.  That 
fuch  a  Drawing  of  Perfcns  as  1  have  been  defcribing,  can  give  no 
Power  to  come  to  Chrift.  Drawing  in  a  Way  of  mciral  Suafion  does 
not  give  thePerfons  drawn  anyPower'which  they  had  not  before  5  tlio' 
ic  m?A'  excite  la  the  Kxercife'of  Powers  they  before  had. 

T  2  1  o 


140        Grace  defended.         \ 


Part       II. 
Chap.  XVI. 


To  this  Obje(Slion  I  anfwer,  That  Perfons  may  be  faid  to  be  un- 
able to  do  this,  that,  or  the  other  Thing,  either  in  a  more  proper 
Senfe,  when  they  have  no  Power  latent  in  them,  capable  of  being  fo 
excited  and  ftirred  up  by  proper  Means  and  Motives,  fuitable  for  the 
awakening  and  exciting  fuch  a  Power,  as  InflrucStions,  Exhortations, 
Promifes  and  Threatnings,  isc.  or  lefs  properly,  for  fuch  an  utter 
Indifpofition  to  Things  propofed  to  be  done,  as  renders  a  Perfon 
actually  uncapable  of  doing  them,  without  fome  Means  ufed  with 
him,  for  removing  the  Indifpofition  unto  which  he  is  fuhjedl.  Now 
I  fuppofe  Men's  Inability  to  eome  to  Chrift,  is  of  the  Kind  or  Sort 
firft  named.  It  confifts  in  the  Averfion  of  their  Wills  to  the  Duty 
propofed  to  them,  and  arifes  from  feveral  Caufes,  fuch  as  inherent 
Corruption,  Ignorance,  Temptations  from  without  of  feveral  Sorts, 
a  contra 6led  Habit  by  a  long  Courfe  of  evil  Doings  ^  of  which  laft  fee 
'Jer.  2.  24.   and  Chap.   13.  23. 

If  Men's  Inability  to  do  well  be  of  the  latter  Sort  mentioned, 
Inft:ru6lions,  Exhortations,  Reproofs,  ISc.  are  not  in  the  leaft  fuited 
to  help  and  flrengthen  them.  Arguments  will  give  no  Power  of  the 
Kind  needed  by  the  Perfon  that  has  none  ;  and  it  is  wholly  in  vain  to 
make  ufe  of  any  to  that  End.  But  if  a  Perfon's  Weaknefs  and  Ina- 
bility to  do  well,  be  of  the  other  Kind  mentioned,  then  Inftrudtions, 
Exhortations,  and  convincing  Arguments,  are  a  proper  Remedy  a- 
gainft  fuch  Weaknefs,  and  may  greatly  flrengthen  the  Subjcdls  of  it. 
Means  of  this  Kind,  commonly  called  7mral  Suafion^  can  be  of  no  o- 
ther  Ufe  than  this  :  Nor  are  the  fame  defigned  by  God,  for  the  Pro- 
duction of  fuper-natural  Effe6ls,  as  the  immediate  End  of  them  : 
They  only  enable  Men  to  exercife  the  Powers  they  have,  but  give 
none  to  fuch  as  are  wholly  without  Strength. 

The  Draivhig  by  the  Father,  without  which  no  Man  can  come  to 
the  Son,  I  take  to  be  of  this  Kind,  as  above.  I  do  not  think  that  by 
Drawings  our  Lord  intends  the  great  Work  of  Regeneration,  for  the 
Reafons  which  I  have  given  :  And  this  Kind  of  Drawing  Sinners  have 
who  never  yet  come  to  the  Son,  in  thofe  Strivings  of  the  Spirit  of 
God  with  them,  v/hich  they  often  refill:  and  quench,  of  which  here- 
after, in  Chap.  XIX. 

But  if  the  Expofition  I  have  givenbf  the  Texts  objeCted  be  refu- 
fed,  and  the  Senfe  of  them  which  I  oppofe  be  ftill  contended  for,  let 
us  ferioufly  confider  the  Confcquenccs  vvhich  will  follow  it. 

The 


chap.xvl  }        Grace  defended.         141 

The  Defign  then,  with  which  thefe  Texts  are  urged.  Is,  to  fhew 
that  no  Man  has  Power  of  any  Kind,  to  come  to  Jefus  Chrift  for  evcr- 
lalling  Life,  but  thofe  only,  who,  being  unto  that  End  firft  born  of  the 
Spirit,  do  actually  go  to  him,  and  are  eternally  faved  :  So  that  all 
others,  being  wholly  without  Power  to  come  to  the  only  Saviour  of 
Sinners,  do  unavoidably  continue  in  that  Unbelief,  againfl:  which  e- 
ternal  Damnation  is  denounced,  Mark  ib.  16.  They  cannot  come 
to  Chrilt  that  they  may  have  Life,  and  this  Camict,  is  not  only  becaufc 
they  will  not  ;  but  they  have  no  fuch  Power  latent  in  them,  which 
being  excited  and  (Hrred  up,  they  might  go  to  Chrift  for  the  eternal 
Salvation  of  their  Souls.  The  Impoflibilicv,  tJierefore,  that  they  are 
under  of  going'  to  Jefus  Chrift  for  Salvation,  is  phyfcal,  as  to  the 
Kind  of  it,  and  net  moral  only  ;  for  they  muft  have  a  Work  of  nev/ 
Creation  wrought  in  them,  before  this  pnyfical  Impotence  can  be  re- 
moved :  Nor  arc  they  (uppofed  to  have  any  Offer  of  this  Benefit 
made  to  them,  on  any   Condition  whatfoever. 

Now  the  plain  Confcquence  of  what  is  thus  maintained  feems  to 
be  this.  That  all  that  perifh  under  the  Gofpel,  do  perllh  unavoidably, 
any  Means  or  Advantages  they  enjoy  notwithftanding.  They  have 
no  Advantage  in  their  Hands,  by  the  Improvement  of  which  they 
may  make  fure  of  the  Salvation  of  their  Souls  :  This  is  not  promifed 
to  them,  on  any  Condition  within  the  Compafs  of  their  Power  ;  nor 
is  any  Strength,  by  which  they  may  clofe  with  Chrift,  ever  conferred 
on  them. 

Now,  if  the  Cafe  be  really  fuch  as  has  been  now  exprefled,  I 
would  fain  know  what  Kindnefs  (if  any  at  all)  is  (hewed  to  thofe  that 
fail  of  Salvation:  Or  will  it  be  fald.  That  in  the  Pvcvelation  of  a 
Way  of  Salvation  by  Jefus  Chrift,  there  Is  no  real  Favour  ihown  to 
any  but  thofe  who  fhall  eventually  be  favcd  ?  May  we  then  tell  thofe 
to  whom  we  preach  the  Gofpel,  that  unlefs  they  obtain  eicrnal  Life, 
God  has  ihown  them  no  real  Kindnefs,  in  all  that  v/hich  has  been 
done,  of  which  we  have  an  Account  in  the  Gofpel  ?  Can  we  think 
that  the  maintaining  of  this  would  be  to  the  Honour  of  divine  Grace  ? 
For  mv  Part,  I  cannot  think  that  all  that  feeming  Love  which  God 
iranifefts  to  Mankind,  in  fending  his  Son  to  redeem  a  finful  World, 
and  fetting  up  a  Treaty  of  Peace  among  all  thofe  to  whom  the  Gofpel 
is  preached,  is  no  Kindnefs  to  fuch  as  are  not  eventually  faved.  Such 
an  Opinion  as  this  feems  not  to  agree  with  fifch  Texts  as  thefe  which 
follow,  viz.  John  3.  16.  i  John  2.  2.  and  Chap.  4.  19.  fo  Luh  2. 
10,  11.  2  Cn\  5,  185  TO,  20,  and  mviny  other  Places. 

Ner 


142       Grace  defended.        \  CHrp.xvn. 

Nor  can  I,  I  confefs,  fee  how  any  fhould  be  obliged  to  be  thank- 
ful to  God  for  his  Goodnefs  In  fending  his  Son  to  redeem  us,  and 
his  Gofpel  to  perfuade  us  to  be  reconciled  unto  him,  if  he  hath  fhewed 
no  reiil  Kindnefs  in  it.  Neither  can  I  underftand  how  Men's  Con- 
fciences  fhould  upbraid  them  for  not  doing  what  they  are  under  a 
phyfical  ImpofTibility  of  performing,  tho'  they  are  bound  to  confefs 
that  they  are  judly  deprived  of  that  Power  to  do  well,  with  which, 
in  their  moral  Head  and  Reprefentatlve,  they   were   endowed. 

As  yet  I  cannot  fee  how  any  Difhonour  can  be  done  to  the  Name 
and  Grace  of  God,  by  our  believing  and  aflerting,  that  thofe  who 
perifli  under  the  Gofpel,  do  not  fall  fhort  of  eternal  Life,  becaufe 
they  cannot,  but  becaufe  they  will  not,  come  to  JefusCljrift  for  it. 
On  the  contrary,  I  think  it  is  much  to  the  Honour  of  God  and  his 
Grace,  that  we  believe  and  confefs,  that  he  does  in  the  Way  of  the 
new  Covenant,  put  Sinners,  to  whom  the  Grace  of  that  Covenant 
is  offered,  on  a  fecond  Trial,  wherein  they  ftand  Probationers  for  e- 
ternal  BlefTednefs,  on  Terms  poflible  for  them,  to  perform.  But  I 
lliall  confider  what  may  be  objecTted  againft  this. 


CHAP.     XVII. 

T^hat  Grace  is  not  given  according  to  TVorh^ 
is  no  Ways  inco?iJtJie?tt  with  the  Hypothejis 
by  me  defended. 

§%^%§^f^$W§  Om  E  may  think  that  if,  as  1  aflert.  Sinners  have  In 
^|)^i'^M^>>l'^^^  the  Gofpel  an  Offer  of  the  Grace  given  In  Regcne- 
321^  S  ^^"^S  ration,  made  to  them.  It  will  from  hence  follow, 
SiSt;^^clS  ^"^^  Grace  is  given  according  to  Works  ;  which  is  an 
^f  ^'2>i<5c>l6-|uP  Error  condemned  in  the  Church  of  God,  in  all  Ages  j. 
«2ig^^^c2^^S"^5'  and  very  contrary  to  the  Holy  bcriptures,  as  m  2  lim. 
I.  9.  i'it,  3.  5.  and  Rom.  11.  6.  I  fhall  therefore 
confider,  whether  on  this  Account  there  can  be  any  juft  Objcftion 
raifed  againft  the  Pofition  I  endeavour  to  defend.  And  to  this  End, 
I  fhdl  confider,  (i)  What  may  be  intended  by  Grace  in  the 
Objedion.  (2)  What  may  be  meant  by  its  not  being  given  accor- 
ding to  Works.     (3)  Whether,   thcfe  TJ^iIngs  being   rightly  under- 

iiood, 


chIp-xv":  }       Grace  defended.        143 

flood,  the  Propofition  oppofed  to  my  Hypothefis,  dges  really  make 
any  Thing  againft  it. 

I.  Let  us  confider  what  we  may  here  underhand  by  Grace.  Now 
by  Grace  here,  the  Grace  of  God  is  doubtlefs  to  be  underftood  : 
And  by  God's  Grace,  his  undefcrved  Favour  is  moft  properly  meant, 
in  which  Senfe  it  being  taken,  it  cannot  be  obtained  by  any  according 
to  Works  :  To  affirm  this  would  be  a  plain  Contradidion  both  to 
itfelf,  and  to  the  Aportle  Paul.,  Rom.  4.  4.  To  hhn  that  wGrkeih  is  the 
Reward  not  reckoned  of  Grace ^  but  cf  Debt.  AHb  Rom.  11.  6.  If  by 
Grace^  then  it  is  no  more  of  IVorks  :  Othcrwife  Grace  is  no  more  Grace, 
But  if  it  be  of  IVorks^  then  it  is  no  ?nore  Grace  :  Other-wife  Work  is  no 
more  JVork.  By  that  Grace  which  is  in  Scripture,  and  by  the  Church 
of  God  in  all  Ages,  denied  to  be  given  according  to  Works,  I  under- 
ftand  the  free  and  undeferved  Favour  of  God,  with  all  thofe  Benefits 
which  flow  from  it  to  his  People.  Moft  properly  the  Grace  of  God 
fignifies  the  undeferved  Favour  of  God  to  thofe  whom  he  has  fet  his 
Love  upon  ;  and  hence,  by  a  Met-onuny  of  the  Caufe  for  the  Effect, 
the  Word  Grace  is  ufed  for  thofe  Benefits  which  God  cf  his  freeGrace 
beftows  on  the  Children  of  Men  ;  efpecially  on  thofe  whom  he  eter- 
nally Hives.  And  taken  in  this  Senfe,  Grace  fignifies  Juftification  and 
Adoption  ;  and  alfo  that  Principle  of  Grace  which  is  given  in  our 
Regeneration,  and  all  thofe  holy  A6tions  which  by  his  adjutant  Grace 
proceed  from  it. 

Now,  tho'  Grace  may  be  taken-  in  any  or  all  of  thefe  Senfes,  in 
the  Queition  under  Confideration  ;  yet  my  prefent  Defign  leads  me 
to  confider  it  as  it  intends  that  Principle  of  Holinefs  which  God  be- 
ftows on  Sinners  in  their  Regeneration  ;  this  being  that  which  I  fay 
is  conditionally  offered  in  the  Gofpel,  and  which  many  deny  fo  to  be. 

2.  Let    us   confider  what  is  intended   by    this  Propofition,  That 
Grace  is  not  given  according  to  Works.      And   unto  this  I  anfwer, 
that  there  are  two  Things,  either  or  both  of  which  may  be  intended 
thereby,      (i)  That  God  does  not  bellow  his  Grace  on  the   Children 
of  Men,    in  the  V/ay,  or  on  the  Terms,  of  the  Covenant  of  Works, 
wherein  perfedt  and  perpetual  ObedieiiCe  to  the  Law  of  God   was 
the  Condition  whereon  Life  and  Happinefs  were  promifed   to  Man- 
kind.    God  does  not  now  offer  or  befiov/  his  Grace  on  fuch  Terms 
as  thefe.     That  Covenant  has  long  fince  been  broken  by  all  Mankind  ; 
and  all  that  Good  which  was  conditionally  promifed  in  it,  utterlv  and 
for  ev^er  forfeited  and  loff.     Such  as  will   nov/  adhere  to  this  Cove- 
-  nantp  can  expect  no  Good   at  God's  Hands,  nothing  \d^  than  the 

Wrath 


144       Grace  defended.        \ 


Chap. XVII. 


Wrath  and  Curfe  denounced  therein  againft  the  Breakers  of  it.  Gal, 
2.  10.  Or,  (2)  That  Grace  is  not  given  according  to  Works, 
may  intend,  that  it  is  not  given  as  a  juft  Reward  of,  or  for,  good 
Works  performed,  tho'  they  are  not  fuppofed  to  come  up  to  the 
Terms  of  the  firft  Covenant.  Perfons  may  think  that,  for  the  Ser- 
vices they  perform  to  God,  they  deferve  v^ell  at  liis  Hand  ;  fo  that  it 
is  hut  a  juft  and  equal  Thing  that  he  /hould  fave  them,  tho*  they  are 
guilty  of  many  Failings.  They  may  think  they  carry  themfelves 
fo  v/ell,  that  God  will  deal  hardly  by  them,  if  he  grants  not  his  fpecial 
Favour  to  them,  and  think  they  well  deferve  it.  IVherefore  have  we 
fafied^  fay  they,  and  ihou  feefi  it  ?iot  ?  IVherefore  have  we  affliSfed  cur 
fehes^  and  thou  takeji  no  Knowledge  ?  lilu.  58.  3.  Obferve  how  well 
the  Pharifee  thought  of  his  Performances,  Luke  18.  10,  11.  Perfons 
that  go  about  to  eftabliih  their  own  Righteoufnefs,  and  obtain  God's 
Favour  and  Grace  on  the  Account  of  it,  do  not  always  fuppofe  that 
they  come  fully  up  to  the  Terms  of  the  Covenant  of  Works.  They 
have  too  much  Light  to  think  fo.  But,  however,  they  think  very 
much  to  commend  themfelves  to  God,  by  their  good  Performances  ; 
and  on  them  they  truft  for  Acceptance  with  him,  and  for  all  the  Grace 
they  hope  to  receive  from  him.  This  fecms  evidently  to  be  the  Cafe 
of  thofe  fpoken  of  by  the  great  Apoftle  of  the  Gentiles^  Rom.  9.  31, 
32.  But  Ifrael  which  followed  after  the  Law  of  Righteoufnefs  hath  not 
attained  to  the  Law  of  Righteoufnefs.  Wherefore  P  Becaufe  they  fought 
it^  not  by  Faith ^  hut  as  it  were  by  the  IFcrks  of  the  Law.  They  did  not, 
indeed,  expeft  to  be  juftified,  and  find  Favour  with  God,  by  the 
Works  of  the  Law,  or  by  fully  complying  with  the  Tenor  of  the 
Law  of  Works  ;  yet  they  depended  on  their  own  good  Works,  for 
the  Benefits  they  needed,  and  fo  they  fought  thofe  Benefits,  as  it  were, 
by  the  Deeds  of  the  Law.  Compare  with  this,  that  in  Chap.  10.  3. 
Men  oftner  mifcarry  in  thisWay,  than  by  thinking  that  they  can  come 
fully  up  to  the  Terms  of  the  firft  Covenant.  They  think  to  com- 
mend themfelves  to  God  by  their  own  Righteoufnefs,  tho'  they  do 
not  think  that  they  can  do  all  that  the  Covenant  of  Works  required. 
But  the  Apoftle  fhevi's  the  Vanity  of  fuch  Hopes,  m  the  mentioned 
Gal.  3.  10.  compared  with  Verfe  12.  and  elfewhere.  If  Grace 
were  given  in  the  Way  fuch  as  thefe  feek  it,  it  would  be  given  ac- 
cording to  Works.  But  I  acknowledge,  that  God  does  not  beftow 
his  Grace  upon  Sinners  in  this  Way.  He  grants  it  not  to  them  on 
Account  of  any  Goodnefs  in  them,  nor  for  the  Sake  of  any  Works  of 
Righteoufnefs  performed  by  them,  as  plainly  appears  in  2  Tim.  i.  9. 
Who  hath  favedus^  and  called  us  with  an  holy  Calling,  not  according  to 
our  JVorks^  bnt  according  to  his  eivn  Purpofe  and  Grace  which  was  given 

m 


?HAP.xv!!:  {         <^race  defended.        1 45 

ui  in  Chrijl  Jefuh  ^^fore  the  World  began.  So  again  in  Tit.  3.  5.  Not 
by  Works  of  Right eoufnefs  whieh  we  have  done^  but  according  to  his  Mercy 
he  faved  us^  by  the  Wajhing  of  Regeneration ,  and  Renewing  of  the  Holy 
GhoJJ, 

3.  Let  us  confider  whether  the  obje6lcd  Propofition  being  under»- 
ftood  as  now  explained,  any  Thing  can  be  inferred  from  it  againft 
the  Hypothefis  by  me  defended.  And  to  this  I  fiy,  I  think  it  will 
appear  there  cannot,  if  we  confider  what  here  followeth. 

As,  FirJ}^  That  Grace  is,  on  my  Hypothecs,  given  according  to 
Promife,  or  in  the  Way  of  a  conditional  Covenant,  is  not  equivalent 
to  its  being  given  according  to  Works,  in  the  Senfe  explained. 
Things  may  neverthelefs  be  freely  given,  for  being  given  in  the  Way 
of  a  conditional  Covenant.  Indeed  it  is  not  fo,  if  the  Condition  re- 
quired be  a  valuable  Confideration,  fuch  as  deferves  a  Reward,  or 
fome  Tcftimony  of  Gratitude,  on  the  Account  of  Things  required  to 
be  done  ;  but  very  frequently  this  is  not  the  Cafe,  nor  is  fo  in  the 
Cafe  under  Confideration,  as  I  ftiall  prefently  fhow. 

However,  If  God's  beftowing  his  Benefits  on  Men,  in  the  Way  of 
a  Covenant,  wherein  fomething  is  required  to  be  done  by  them,  in 
order  to  their  obtaining  of  them  ;  and  unto  the  doing  whereof  a 
Promife  is  annexed,  would  infer  or  imply  their  obtaining  them  by 
their  own  good  Works  or  Merits,  it  would  from  hence  follow.  That 
Pardon  of  Sin  and  eternal  Bleflcdnefs  are  Benefits  given  according  to 
Works  ;  for  thefe  Benefits  are  certainly  obtained  in  a  covenant  Way. 
The  Scriptures  are  plain  as  to  this  ;  and  none,  that  I  know  of,  befides 
Antinomians  deny  it.  I  fhall  only  refer  to  fome  of  the  Texts  in  which 
this  is  manifeft  :  I  need  not  tranfcribe  them,  ^^q  Mark  16.  15,16. 
ASls  2.  37,  38,  39.  and  Chap.  10.  43.  and  16.  30,  31.  Pfal. 
103.   17,    \%.     ^ 

Tho'  our  Divines  many  of  them  deny,  that  the  Grace  of  Rege- 
neration, or  of  a  new  Heart,  is  given  in  the  Way  of  a  conditional 
Covenant ;  yet  1  fuppofe  there  are  fcarce  any  of  them  but  what  own 
Juftification,  Adoption,  and  eternal  Glory  to  be  thus  given  :  But 
now,  if,  becaufe  I  hold  that  God  gives  his  Holy  Spirit,  and  the  faving 
Graces  thereof,  in  the  Way  of  a  conditional  Promife,  it  be  thence  in- 
ferred, that,  according  to  my  Hypothefis,  it  is  given  according  to 
Works,  or  according  to  Men's  Merits,  I  would  know  if  it  would  not 
as  well  follow  from  the  fame  Premifcs,  with  Relation  to  the  other 
mentioned  Benefits,  that  they  alfo  are  given  according  to  Works,  or 
the  Merits  of  thofe  on  whom  they  are  beflowed  :  But  as  this  does  not 
follow  from  the  mentioned  Premifes,  fo  neither  does  the  other. 

U  S^i'ondly^ 


146        Grace  defended,       \  chIp.xvJJ; 

Secondly^  The  Grace  of  Regeneration  cannot,  on  my  Principles,  be 
giv^  according  to  Works  ;  becaufe,  on  my  Hypotliefis,  no  Man  can 
perform  any  good  Works,  properly  and  ftridly  fo  called,  ''till  after  he 
is  regenerate  or  born  again.  That  Grace  may  be  given  according  to 
Works, twoThings  feem  neceflarily  required,  viz.  (i)  That  theWorks 
are  really  gaod  and  holy,  with  Regard  to  which  the  Grace  intended 
is  fuppofed  to  be  given  :  For  it  is  not  likely  that  God  fhould  give  his 
Grace  as  a  Reward  for  Works  not  truly  good  and  holy.  (2)  That 
the  Works  intended  be  done  before  the  Grace  is  beftowed,  which  is 
fuppofed  to  be  given  as  a  Reward  of  them  :  For  th^  Thing  for  which 
a  Reward  is  given  mufl  needs  be  prior  to  that  which  Is  given  as  a 
Reward  of  it.  But  I,  as  well  as  thofe  with  whom  I  difpute,  am  fully 
of  Opinion,  that  no  Man  can  perform  any  good  Adlion,  (meaning 
by  good  what  is  in  a  proper  and  ftricSl:  Senfe  fo,)  'till  after  he  is  born 
of  the  Spirit^  or  created  anew  unto  good  U^orksy  as  in  Col.  3.  10.  with 
which  compare  Ezek.  36.  26,  27.  and  Luke  6.  43,  44,  45.  How 
then  fhould  the  Grace  of  Regeneration  be  given,  on  my  Principles, 
according  to  Men's  good  Works  or  Merits  ? 

If  we  duly  confider  what,  according  to  my  Principles,  is  really  re- 
quired of  SinnerSjin  order  to  their  obtaining  theGrace  of  Regeneration, 
it  will  plainly  appear,  that  Grace  is  not  given  to  them  according  to 
Works.  The  Condition  on  which,  according  to  my  Opinion,  Grace 
is  offered  to  them,  does  neither  confift  in  the  perfedl  Obedience  which 
the  Covenant  of  Works  required,  nor  yet  in  fuch  Holinefs  as  the  Gof- 
pel  requireth  of  regenerate  Saints  :  If  it  required  the  laft  of  thefe  no 
Perfan  could  ever  be  regenerated  or  born  again. 

But  what  the  Gofpel  requires  of  unregenerate  Sinners,  to  the  men- 
tioned End,  comprifes  in  it  fuch  Things  as  thefe,  viz.  (i)  That 
they  acknowledge  their  Sinfulnefs,  both  by  Nature  and  Practice,  and 
that  they  defervc  eternal  Damnation,  (a)  That  they  acknowledge 
the  Guilt  of  their  many  and  mighty  Sins,  and  that  without  the  Par- 
don of  them  they  never  can  be  faved.  (3)  That  they  are  fenfible 
of  the  Corruption  of  their  Natures,  and  their  Need  of  regenerating 
Grace.  (4)  That  they  believe  the  good  Tidings  of  that  Salvation  by 
Jefus  Chrift,  which  is  revealed  in  the  Gofpel,  and  do  not  defpair  of 
God's  Mercy.  (5)  That  they  feek  earneflly  to  God  for  the  Pardon 
of  their  Sins,  and  the  regenerating  Influences  of  his  Spirit,  ferioufly 
waiting  on  him  in  the  Ufc  of  thofe  Means  which  he  has  directed  to, 
in  order  to  their  obtaining  thefe  Mercies.  (6)  That  they  carefully 
avoid  all  thofe  ftnful  Courfes  which  tend  to  provoke  him  to  deny  his 
Holy  Spirit,  or  with-hgld  the  fame  from  them.     (7)  That  they  per- 

fevere 


Part         II. 
Chap.  XVJI. 


I        Grace  defended.        147 


fevere  in  the  Way  of  their  Duty,  that  has  now  been  exprefTed.  (8) 
That  they  confefs,  that  in  all  this  they  are  unprofitable  Servants,  and 
inftead  of  doing  more  than  their  Duty,  they  fall  infinitely  fhort  of  it, 
and  fo  are  not  worthy  of  the  leaft  of  God's  Mercies,  much  lefs  of  Par- 
don of  Sin,  and  the  faving  Graces  of  God's  Spirit  here,  and  eternal 
Glory  hereafter.  (9)  That  they  earncftly  plead  with  God  the  Pro- 
mifes  of  his  Mercy,  made  to  fuch  as  feek  him  for  it  \  fuch  a3  we  have 
in  Matth,  7.  7,— H'  ^rov,  i.  22,  23,  Luke  ii.  9,-13.  Prmj,  2. 

If  in  this  Way  Sinners  feek  and  obtain  the  faving  Graces  of  God's 
holySpirit,they  will  findnoOccafion  of  boarting  that  they  obtained  them 
by  Works  of  Righteoufnefs  which  they  have  done,  or  by  the  Defert 
of  their  own  good  Works,  and  fo  have  merited  eternal  Life  at  the 
Hand  of  God.  There  is  not  the  leaft  Appearance  of  any  fuch  Thing 
in  the  Method  propofed,  of  Sinners  feeking  Mercy  of  the  Lord  ; 
they  having  Nothing  to  recommend  them  to  him,  or  to  plead  with 
him,  but  their  own  Poverty  and  Mifery,  and  the  Riches  of  his  Grace 
and  Mercy,  and  moft  gracious  Covenant  :  All  which  is  nothing  like 
trufting  in,  and  pleading,  their  own  Righteoufnefs.  Our  fuppofing 
that  to  our  obtaining  the  Grace  of  God,  our  begging  God's  Alercy, 
pleading  the  Merits  of  his  Son,  and  his  Truth  and  Faithfulnefs  to  his 
Covenant,  is  not,  I  think,  to  hold,  that  Grace  is  given  according  to 
Works,  but  well  confifteth  with  that  Eph.  2.  9.  and  Rom.  3.  27. 
Where  is  Boajling  then  P  It  is  excludid*  By  what  Law  ?  Of  JP'orks  ? 
Nay  :  But  by  the  Law  of  Faith. 


u  2 


CHAP, 


148       Grace  defended.        \ 


Part  II, 

Chap.XVIII. 


CHAP.     XVIII. 

7hat  the  bejl  AEitons  of  the  XJnregenerate  are 
not  properly  called  Sins^  nor  uncap  able  of 
being  Conditions  of  the  Covenant  of  Grace. 

^Sq6%M9'MpM9  H  a  V^  E  owned  and  aflerted  in  the  foregoing  Chap- 
'Mr  '^  '^  M  A^\  ter.  That  Perfons  in  an  unreg-enerate  State,  cannot 
'^'.Vf^  ^'§/  pertorm  any  Actions  that  are,  in  altrictbenle,  holj^ 
i^  and  as  fuch,  well-pleafing  in  God's  Sight  ;  but  I 
&M<3^^^£&  think  they  carry  this  too  far,   who   affirm  the  beft 


rc^-.  .<:pv.  vwv_  .i^.y^^^  Adions  ofthe  Unregenerate  to  be  properly   dono- 


•a-  -a-  .«•  ■^'  -a-  niinated  Sins,  and  an  Abomination  in  God's  Sight, 
and  accurfed  ;  yea,  that  ccmmon  Grace  is  Sin  and  Luji.  I  chufe  not  to 
name  the  Perfons  who  exprefs  themfelves  after  this  Manner,  but  can 
do  it,  if  it  be  neceflary  for  my  own  Juftification. 

I  confefs,  if  what  is  to  this  EfFed:  faid  by  many,  be  true,  it  will 
follov/,  that  nothing  that  can  be  done  by  any  Perfon  that  is  not  horn  of 
the  Spirit^  can  be  the  Condition  of  the  new  Covenant,  and  as  fuch, 
entitle  the  Doer  of  it  to  eternal  Life.  I  fhall  therefore  endeavour  to 
make  it  appear,  that  that  which  is  aflerted,  as  above,  is  not  to  be  ad- 
mitted as  a  Truth,  however  worthy  the  Names  of  the  Perfons  are  who 
have  fpoken  to  this  Purpofe.  And  to  this  End  I  fhall  make  fome  Ob- 
fervations  relating  to  the  Matter  under  Confideration ;  which  being 
put  together,  will,  I  think,  fufficiently  clear  up  the  Point  in  Debate. 

And  Firjiy  Even  thofe  Actions  that  are  efteemcd  materially  evil, 
as  being  exprefly  forbidden  by  the  Law  of  God,  and  may  on  that  Ac- 
count be  oppofed  unto  fuch  Adlions  as  are  faid  to  be  materially  good  ; 
even  fuch  A6lions  as  thefe,  I  fay,  have  fomething  that  is  good  in  them. 
It  is  generally  acknowledged  that  thefe  Actions,  confidered  in  the 
phyfical  Entity  of  them,  are  good  Things  ;  and  that  they  are  only 
evil,  confidered  in  refpe6l  of  the  Relation  they  bear  to  the  divine  Law, 
which  they  are  a  Tranfgreflion  of ;  fo  that  tho'  fuch  A6lions  cannot 
be  performed  without  theCommi/Iion  of  Sin  in  the  doing  of  them,being 
■fo  forbidden  ;  yet  there  is  a  Difl:in61:ion  to  be  made  betwixt  the 
Adions  themfelves,  confidered  only  as  A^lions,  or  m  refpe6l  of  the 

Subftance 


CHAP.xvm.  }       Grace  defended.       149 

Subftance  of  them,  and  confidered  with  Rcfpedl  to  the  Obliquity  of 
the  fame  Actions,  as  they  have  a  Relation  to  the  Law  of  God,  where- 
in they  are  forbidden  to  tlie  Perfons  who  fin  in  doing  them.  Such 
Actions  therefore,  feem  more  properly  called  finfid^  than  Sin  in  the 
Abftra£l ;  becaufe  the  former  diftinguifheth  betwixt  the  A61  itfelf, 
and  the  VitioUty  of  it,  whereas  the  latter  does  not. 

Secondly^  There  is  a  greatDifFerence  betwixt  fuch  forbidden  A6lions 
and  fuch  as  arc  not  forbidden,  but  may  either  lawfully  be  done  or  let 
alone  :  And  it  feems  not  very  proper  to  call  thofe  A6lions  Sins,  which 
God  has  no  where  forbidden.  It  is  readily  granted,  that  Perfons  may 
fin  greatly  in  thePerformance  of  fuch,  viz.  either  in  theManner  how,  or 
End  for  which  they  do  them  ;  hut  not  in  doing  theThing  doncby  thefm. 
When  therefore  it  is  fa  id.  That  the  Ploughing  cf  the  Wicked  is  Sin  ;  this 
muft  not  be  underftood  as  if  their  fo  doing  was  Sin  in  theAbftraft  ;  but 
the  Meaning  is.  That  the  Wicked  fm  in  tbeir  Ploughing,  /.  e.  that 
their  is  Sin  cleaving  to  this  Action  of  their's,  tho'  it  be  in  itfelf  no  Sin  : 
And  thus  I  acknov/ledge,  that  there  is  Sin  cleaving  to  the  beft  AcSlions 
of  the  beft  Men^  Eccle.  7.  20.  But  more  abundantly  to  the  Adlions 
of  the  Unregenerate. 

Thirdly  There  is  a  ftill  greater  Difference  between  the  forbidden 
A£^ions  of  the  Unregenerate,  and  thofe  which  they  do,  being  com- 
manded to  perform  them.  For  Inftance  :  God  forbids  them  to  take 
his  Name  in  vain,  but  requires  them  to  call  on  him.  Their  doing 
the  firfl:  of  thefe  is  no  doubt  a  great  Sin  :  But  is  their  calling  on  him  d. 
Sin  too  ?  Or  is  their  doing  it  their  Sin  ?  I  tliink  not.  It  may  indeed 
be  truly  faid,  that  they  fm  in  not  doing  it  as  they  ought.  But  this 
may  be  truly  faid-of  the  A6i;ions  of  the  Regenerate  alfo,  tho'  the  Un- 
regenerate fail  much  more  in  this  Refpe6l.  I  think  there  is  a  great 
Difference  betwixt  faying,  all  the  Prayers  of  the  Unregenerate  have 
Sin  in  them,  and  faying  they  are  all  of  them  Sin. 

Fourthly^  There  is  a  great  deal  of  Difference  between  fuch  Actions 
as  have  fome  pofitive  Wickednefs  committed  in  the  Performance  of 
them,  and  fuch  as  are  only  negatively  faulty,  inafmuch  as  they  want 
fome  good  Qi,ialifications  which  they  have  not :  As  fuppofe  one  Man 
performs  a  materially  good  A(5lion,  out  of  fome  wicked  and  malicious 
End,  as  out  of  Hatred  to  God  or  his  Neighbour  ;  but  Another  per- 
forms the  fame  Action,  or  another  like  ifc,  not  out  of  anv  fuch  wicked 
Defign,  but  yet  without  any  true  Love  to  God  and  his  Neighbour  : 
Are  thefe  both  alike  properly  calkd  Sins  ?  Or  arc  they  both  wicke'd 

Anions? 


1 5  o         Grace  defended.        \  c^Vp.xvm. 

Adlions  ?  One  of  them  feenis  to  be  fo,  indeed,  being  done  for  a 
wicked  End  ;  but  what  of  Wickednefs  is  there  in  the  other,  the'  it 
would  have  been  much  better  had  there  been  fome  other  Kind  of 
Goodncfs  in  it,  which  it  had  not  ?  The  Perfon  that  does  it  is,  indeed, 
to  blame  ;  but  this  is  becaufe  he  omitted  fomething  which  fhould  have 
been  done  ;  not  becaufe  what  he  did  had  any  Evil  in  it.  The  Di- 
ftindion  I  have  infifted  on,  feems  evidently,  countenanced  by  that 
Text,  Prov,  2r.  27.  according  to  that  Tranllation  of  the  Words, 
which  I  chufe,  and  Mr.  Pool  feems  belt  to  approve,  viz.  The  Sa- 
cr'if.ce  of  iheJVicked  is  anAbomimtion^htQ^iU^Q  he  bringeih  it  with  a  wicked 
Mind,  Thus  the  latter  Part  of  the  Verfe,  gives  the  Reafon  of  what 
is  affirmed  in  the  fii  ft  Part  of  it ;  for  according  to  this  Reading  of  the 
Words,  they  are  accounted  Wicked,  who  bring  their  Offerings  with 
wicked  Minds  and  Intentions  ;  and  the  Reafon  of  God's  abliorring 
them  is,  their  being  offered  in  fuch  a  Manner,  or  for  fuch  Ends, 
Nor  is  there  any  Reafon  to  think  that  by  the  Wicked  in  this  Place 
and  others  like  it,  all  unregenerate  Perfons  are  intended  ;  but  fuch 
as  are  meant  in  Pp/.^o.  16.  not  thofe  that  are  q.2\\qA  Right  esm  in 
E%ek,  18.  24,  26.  and  feveral  other  Places,  tho'  Unregenera'te. 

Fifthly^  Many  of  the  Aclions  of  the  Unregenerate  are  not  only 
good,  as  above,  but  are  performed  from  good  Principles  and  for  good 
Ends.  When  an  unregenerate  Perfon  feeds  the  Hungary,  and 
clothes  the  Naked,  out  of  natural  Compaffion  which  he  has  towards 
them,  it  muff  be  acknowledged  that  this  is  a  good  Principle.  It  is 
not  indeed  true  Grace  or  Holinefs,  neither  is  it  from  a  corrupt  and 
wicked  Principle,  or  from  Siri  that  dwelleth  in  him.  It  is  really  from 
Grace,  /.  e.  the  Grace  of  Nature,  or  fome  Remainder  of  the  natural 
Image  of  God,  left  in  Man  after  his  Fall,  which  is  good,  tho*  it  is 
not  Goodnefs  of  the  beft  Kind.  It  is  no  Part  of  the  Image  of  God  loft 
by  the  Fall,  and  reftored  in  our  Regeneration,  nor  does  our  Regene- 
ration eradicate,  but  fandlify  it.  So  unregenerate  Perfons  perform 
fome  A6lions  for  good  Ends  ;  as  when  they  labour  with  their  Hands 
that  they  may  get  their  Bread  honeftly,  and  not  Ileal  from  and  rob 
Others  to  get  it.  So  when  an  unregenerate  Perfon  reads  the  Word 
of  God,  hears  it  preached,  and  meditates  on  it,  and  calls  on  the  Lord, 
to  the  End  that  he  may  efcape  Damnation,  and  obtain  the  great  Sal- 
vation offered  ia  the  Gofpel  ;  thefe  are  good  Ends,  fuch  as  God  re- 
quireth  him  to  aim  at  in  the  Performance  of  fuch  Duties.  If  a  Man 
labours  to  obtain  his  own  Happinefs,  this,  indeed,  is  not  the  higheft 
End  of  all,  which  is  the  Glory  of  God,  i  Cor.  10.  31.  And  even 
this  an  unregcnei?ate  Perfon  may  aim  at  in  what  he  does,  tho*  not  ul- 
timately. 


chaI.xviil  {        Grace  defended.        151 

timately,  as  what  he  chiefly  Intends.  Nor  ought  regenerate  Perfons 
to  ceafe  to  aim  at  the  Salvation  of  their  own  Souls,  in  what  they  do, 
after  they  can  aim  at  a  higher  End  than  this. 

Sixthly,  Many  of  the  materially  good  A(51ions  which  unregenerate 
Perfons  perform,  are  the  EfFe<Sts  of  the  Grace  of  God,  in  and  upon 
them  ;  and  therefore,  I  think,  not  Sins.  I  cannot  think  that  Anions 
which  Men  perform  by  the  Help  and  Influence  of  the  Word  and 
Spirit  of  God,  are  well  called  Sins.  God  may  be  truly  faid  to  be 
the  Author  of  fuch  A<5lions  :  It  is  he,  of  his  Grace,  who  iiirs  up  and 
ejicites  poor  fmful  Creatures  to  perform  the  A61:ions  I  fpeak  of.  He 
enables  and  excites  thein  to  hear,  read,  meditate,  and  pray,  ^c.  and 
he  is  the  Author  of  fuch  Faith  as  they  have,  who  believe  fometimes 
only  for  a  while,  as  mLnke^,!-^,  Or  may  it  not  be  granted,  thzit  fuch 
Faith^  Repentance,  &c.  as  the  beft,  of  which  unregenerate  Perfons 
are  fometimes  thcSubJ€6ls,areEiFccls  of  theGrace  ofGod,  wrought  by- 
God's  Word  and  Spirit  in  their  Souls,  and  frequently  called  common 
Grace  f  And  are  they,  this  notwithflanding,  all  Sin,  and  an  Abomi- 
nation in  God's  Sight,  and,  as  fome  fay,  contrary  to  faving  Grace  ? 
I  conftantly  maintain,  that  there  is  a  fpecifical  DiflFercnce  betwixt 
common  Grace,  and  that  which  is  fpecial  ;  but  I  fee  no  Reafon  to 
oppofe  them  one  to  the  other,  as  Contraries  are  oppofed.  Whether 
by  common  Grace  we  intend  thofe  gracious  Influences  of  God's  holy 
Spirit,  with  which  the  Unregenerate  are  fometimes  favoured,  or  the 
good  EfFe£ls  produced  in  them  by  thefe  gracious  Operations,  I  am 
hot,  for  my  Part,  willing  to  allow  them  to  be  Sin. 

Seventhly^  I  think  what  is  ikid  by  that  learned  Man,  Dr.  Owen,  in 
\\is  Perfeverance  of  the  Sabits,  Chap.  I.  Se(9:.  17.  much  favours  what 
I  have  in  this  Chapter  afferted.  "  Of  thofe  who  are  faid  to  believe 
''  and  to  be  holy  really^  and  in  the  Truth  of  the  Thing  it  felf  j  there 
"  are  two  Sorts.  Firji,  Such  as  having  received  fundry  common 
"  Gifts  and  Graces  o/the  Spirit,^as  llhmination  of  the  Mind,  Char.ge 
^'  of  Affedions,  and  thence  Americlment  of  Life,  with  Sorrow  of 
<'  the  Worlds  legal  Repentance,  temporary  iv?/?/;,  and  the  like,  v«?hich 
*«  are  all  true  and  real  in  their  Kind,  do  thereby  become  VefTcls  in  the 
"  great  Houfe  of  God,  being  changed  as  to  their  Ufe,  tho*  not  in 
.<'  their  Nature,  continuing  Stone  and  Wood  ftill,  tho'  hewed  and 
««  turned  into  the  Serviceablenefs  of  Veflels,  and  on  that  Account  are 
*«  frequently  termed  Saints  and  Believers.  On  fuch  as  thefe  there  is 
"  a  lower  (and  in  fome  a  fubordinate)  Work  of  the  Spirit,  efFecSlually 
««  produci/ig  {in  and  on  all  the  P^aculties  of  their  Souls)  fomewhat  that 


152       Grace  defended.        \  chIp.xviil 

'*  is /rz/t-,  ^^^^/,  and  i(/^«/ in  itfelf,  anfwering  in  fomc  Likenefs  and 
<*  Suitabknefs  of  Operation  unto  the  great  Work  of  Regeneration .^ 
<<  which  faileth  not.  There  is  in  them  Lights  Love.,  Joy,  Faith, 
<«  Zeal,  Obedience,  &c.  all  true  in  their  Kind,  which  make  many  of 
«'  them  in  whom  they  are,  do  worthily  in  their  Generation,  howbcit 
*'  they  attain  not  to  the  Faith  of  God's  Eleft,  neither  doth  Chrift  live 
*'  in  them,  nor  is  the  Life  which  they  lead,  by  the  Faith  of  the  Son 
"  of  God  :  As  fhall  hereafter  be  fully  declared." 

I  now  appeal  to  fuch  as  are  jadicious,whether  the  beftAiSlions  of  the 
Unregenerate  are  properly  their  Sins  :  If  they  be  not,  then  we  cannot 
from  a  falfe  Propofition  prove,  that  none  of  them  can  be,  by  the  Con- 
ftitution  of  God,  appointed  to  be  Conditions  of  the  new  Covenant. 

I  think  it  plainly  appears,  from  what  has  been  above  faid.  That  the 
belt  Actions  of  the  Unregenerate,  have  not  more  of  moral  Evil  than 
of  moral  Goodnefs  in  them  j  I  therefore  do  not  believe  any  Conclu- 
fion  that  can  be  drawn  from  a  Suppofition  hereof. 

Eighthly,  If  the  beft  Actions  of  the  Unregenerate  be  truly  and  pro- 
perly Sins,  I  fee  no  Reafon  at  prefent,  but  that  it  were  better  that 
they  were  let  alone,  than  done.  If  it  be  faid,  that  tho'  the  doing  of 
them  be  Sin,  yet  it  is  a  greater  Sin  to  omit  them  ;  I  anfwer,  that  if 
they  are  properly  Sins,  I  know  not  of  any  Rule  Men  have,  of  two 
Sins  to  chufe  the  leaft  :  I  believe  that  neither  the  one  nor  the  other 
ought  to  be  chofen,  but  that  both  ought  to  be  abhorred.  Indeed,  of 
two  Things  where  one  is  lefs  good  than  the  other,  if  both  cannot  be 
done,  the  beft  ought  to  be  made  choice  of  j  but  where  both  the 
Things  in  Queftion  are  properly  Sins,  this  is  not  the  Cafe. 

But  I  believe  that  if  the  beft  Actions  (if  I  may  fo  fpeak)  of  the  Un- 
regenerate were  really  Sins,  all  the  Regenerate  would  be  obliged  to 
repent  of  all  they  did  before  theirRegeneration,&  in  order  to  it,  as  their 
Reading,  Hearing,  Meditating,  Praying  for  converting  Grace,  Giving 
Alms,  ^'c.  I  confefs  they  ought  to  repent  that  they  perfoimed  thefe 
Things  in  no  better  a  Manner  than  they  did  ;  but  not  that  they  did 
them  at  all,  tho'  they  did  them  not  in  fuch  a  Manner  as  the  Regene- 
rate only  can  perform  A6tions  that  are  good  in  Refpe6t  of  the  Matter, 
or  general  Nature  of  ihcm. 


t<M 


CHAP. 


Chap.  XIX.  ]        Gracc  defended.         1^3 


CHAP.       XI X. 

The  DoEirine  I  plead  for  ^  no  ways  inco77fiJle7tt 
with  that  of  Predefi7tatio?7^  and  the  fove- 
reign  Freedom  of  the  Grace  of  God  in  the 
Salvation  of  his  EleB. 

Il^^g^g^l  FREELY  acknowledge  that  It  is  Implied  In  the 
|^(^^^^^p  E)o6b-inc  I  plead  for,  That  Sinners  who  perifn  un- 
¥^^^J^^^^  <^cr  the  Gofpel,  do  not  perifli  for  want  of  Power 
^^P   ^   ^P^  ^  comply  with  the  Terms  of  the  new  Covenant  : 


-rrace  is 

iLich,  that  thofe  who  are  not  faved,  have  no  Power  to  perform  it ;  but 
bccaufe  they  will  not  do  fo,  John  5.  40.  And  ye  tvill  not  come  to  me  that 
ye  might  have  Life.  And  Matth.  23.  37.  O  Jerufalem,  Jerufalcm,  then 
that  killeft  the  Prophets^  and  Jlonejt  them  which  are  fent  unto  thee^  hoiu 
often  would  I  have  gathered  thy  Children  together^  even  as  a  Hen  (rather  eih 
her.  Chickens  under  her  Wings ^  and  ye  would  not  !  Indeed  I  cannot  fee 
how  the  new  Covenant  coidd  be  fitly  called  the  Covenant  of  Grace, 
if  the  Condition  of  it  were  fo  very  difficult,  that  all  that  fall  fhort  of 
the  Good  of  it,  might  truly  plead,  That  it  never  was  in  their  Power 
to  comply  with  the  Terms  on  which  Salvation  is  offered  to  them  in 
it  :  But  that  under  all  the  feeming  Advantages  of  the  Gofpel  which 
they  have  enjoyed,  their  eternal  Damnation  has  been,  as  to  any  Thino- 
they  could  do,  utterly  unavoidable.  Indeed  I  cannot  think  this  to  be 
the  Truth  of  Man's  Cafe,  while  he  enjoys  the  Grace  of  God  pranted 
to  him,  in  and  with  the  Gofpel,  as  in  2  Cor.  6.  i. 

Now,  whether  the  Do(5lrine  of  Prcdrjlinaticn^  and  of  the  free  and 
fovcreign  Grace  of  God,  manifefted  in  the  Converfion  and  eternal 
Salvation  of  Sinners,  be  at  all  inconfiftent  with  the  Opinion  I  enter- 
tain, is  what,  in  this  Chapter,  is  to  be  conndered. 

It  is  then,  or  may  be  here  faid,  that  if  a  fmful  Man  hath  fuch  a 
Power  as  is  here  fuppofed,  it  will  from  hence  follow.  That  hh  Salva- 
tion cannot  depend  on  God's  fovereign  Grace  :  For  if  Grace  and 

W  Salvation 


154         Grace  defended.        \  Jhap.xix. 

Salvation  be  offered  and  promifed,  on  a  Condition  which  Man  has 
PoWer  to  perform,  or  not  to  perform,  then  it  is  in  his  own  Power  to 
determine  this  Point,  whether  he  fhall  be  faved,  or  not  ;  and  fo  his 
Salvation  cannot  depend  on  divine  Sovereignty,  but  on  hijown  free 
Will,  which  is  contrary  to  the  Do6lrnie  of  orthodox  Proteftants,  who 
conftantly  maintain  the  Sovereignty  of  God  with  Relation  to  Man's 
Saivatidn  \  which  is  alfo  agreeable  to  that  of  the  Apoftle  Paul^  Rem, 
9.  II.  and  onwards,  where  he  fheweth  at  large,  that  God  hath  Mercy 
and  Gompaffmi  en  whom  h'e  will ;  and  he  eoneladeth  from  it  in  Verfe 
19.  that  it  is  not  of  him  that  willeth^  nor  of  him  that  runneth ^  but  of  God 
that  Jheweth  Alercy. 

Now,  this  Obje£tion  hath  great  Appearance  of  Strength  in  it ;  and 
I  know  of  Nothing  that  feems  to  make  more  againft  the  Dodrine  I 
plead  for,  than  this  docs  :  I  fhall  therefore  endeavour  to  give  it  a  juft- 
and  impartial  Consideration ,  in  the  Particulars  which  here  follow. 

1.  As  I  have  formerly  fald,  fo  I  fay  now,  that  I  am  fully  perfuad- 
cd  of  the  Truth  of  the  Do6lrine  of  God's  Decrees  of  Ek£fion  and 
Reprobation^  as  the  fame  is  revealed  in  Scripture ;  and  for  the  Sub- 
ftance,  as  it  is  explained  in  our  ConfeJJions  of  Faith  and  Catechifms^ 
and  by  our  orthodox  Divines,  fuch  as  Dr.  TwissE,  Dr.  Owen, 
Mr.  Norton,  Dr.  Mather,  Mr.  Willard,  ^c.  I  hold 
God's  Decree  to  be  abfolute,  eternal  and  unchangeable  ;  and  that  he 
has  chofen  a  definite  Number  of  Perfons  to  Salvation,  whofe  Names 
are  all  written  in  the  Book  of  Life,  pafling  by  and  not  chuling  the. 
Refl^  as  they  are  called  Rom.  11.  7.  and  that  all,  and  only  thofe  that 
are  fo  chofen  fliall  be  eternally  faved. 

2.  I  am  perfuaded,  that  in  chufmg  a  Number  of  Mankihd  to  Sal- 
vation, and  in  pafling  by  the  Reft,  God  a(5led  in  a  Way  of  abfolutd 
Sovereignty,  doing  therein  according  to  his  own  good  Will  and  Plea- 
ilire,  not  being  moved  by  any  Caufes  or  Motives  out  of  hirhfelf,  as 
by  any  Excellency  in  One  more  than  in  Another,  or  hy  any  Faith 
or  good  Works  forefeeri,  or  by  any  Wickednefs  forefeen  in  them  that 
are  not  chofen. 

3.  I  have  no  Doubt  but  that  God  a(Sts  as  an  abfolute  Sovereign, 
in  the  Execution  of  his  Decrees,  as  well  as  \n  willing  the  Events  de- 
creed by  him,  doing  as  he  will  in  the  Armies  of  Heaven^  and  among  the 
Inhabitants  of  the  Earth,  Dan.  4.  35. 

4.  I  am  accordingly  well  fatisfied,  that  the  future  and  eternal  State 
of  Mankind,  whether  of  Weal  or  Woe,  dependeth  on  the  Sove- 
reignty of  (rod,  who  hath  Mercy  on  %\jhom  he  it'///,  aB  is  above  declared 
from  Ram.  Chap.  9. 

But 


chVp-xdc.  ]         Grace  defended.        155 

Biit  the  gnat  .^uefiionhcre  is,  Whether  all  this  being  granted  and 
rea-'ived  fod'  Truth,  the  Jntl-rcnce  or  Confequencc  drawn  from  it  in 
the  C>b].t£lLon,  that  tlien  it  cannot  be  in  tl^c  Power  of  thofe  to  whom 
Grace  and 'Salvation  is  offered  ia  the  Gofpel, either  to  accept  the  fame, 
on  the  Condition  on  which  it  is  offore'1,  or  not  to  accept  it,  refuhng  fo 
to  do,  when  the  Confequewcc  dej^ending  on  their  doing  or  not  doing 
it,  ia,  according  to  thQ  Teooir  of  the  r^ew  Covenant,  either  their  Sai- 
vsition  or  Damnation?  As  in  Mark  16,  15,  16.  This,  I  fay,  is 
wliat  I  conceive  to  be  the  great  ^ejtion  here,  and  I  am  content  that 
a  due  R-cfolution  of  this  fiiould  decide  the  main  Q^ieftion,  which  in 
this  Difcourfe,  I  have   under  Confideration. 

Now  the  turning  Point  here  is.  Whether  the  Liberty  of  reafo- 
nabie  Creatures,  in  their  Adions,  will  not  confift  with  the  Decree 
and  governing  Providence  of  God,  in  ordering  all  Events  according 
to  his  own  Pleafure  ?  Or  in  the  Language  of  Scripture,  in  JVo^'k'ir.g 
all  Tbhigi  after  the  Counfel  cf  his  own  JVill ?  Eph.  i.  11.  For  if 
God's  decreeing  future  Events,  does  not  take  away  the  Liberty  of 
fubordinate  Agents,  concerned  in  the  Execution  of  his  Purpofes,  or 
their  Power  of  doing  or  not  doing  what  is  done  by  them,  why  may 
not  he  that  believes  and  is  faved  be  fuppofed  at  the  fame  Time  to 
have  had  Power,  his  Eledion  notwithffanding,  not  to  have  believed  : 
And  on  the  other  Hand,  he  that  does  not  believe,  and  fo  perifheth, 
to  have  or  to  have  had  Power  to  believe,  tho'  he  did  not,  and  tho' 
this  v/ere  according  to  God's  Decree.  The  Decree  does  not  take 
away  this  Power,  or  rather  is  not  inconfiftent  with  it.  However 
this  may  feem  a  Paradox  to  many  ;  a  Creature  may  have  Power  to 
perform  an  Action  which  God  has  decreed  he  ftiall  not  do.  This 
will  appear  if  the  Manner  of  his  decreeing  what  free  Agents  fhall  do 
or  not  do,  be  duly  confidered  and  underftcod. 

A  little  to  clear  up  this  Point,  I  fhall  (i)  Shew  the  pernicious 
Confeq\jences  that  will  follow  upon  denying  it.  (2)  Produce  fome 
Authorities  for  it.  (3)  Eflay  briefly  to  ihevv  the  fame  to  he  in  Rea- 
fon  poflible. 

Now  for  the  Firf}^  If  God's  decreeing  that  his  rcafonableCreaturcs 
fhall  do,  or  not  do,  this  or  that  A6lion,  be  inconfiftent  with  a  Power 
or  Liberty  in  them  to  do  the  contrary,  then  it  will  follow,  either  that 
he  has  not  decreed  all  their  A61:ions,  and  docs  not  by  his  Providence 
order  and  bring  about  all  thofe  Things  v/hich  are  done  by  them  :  Ov 
otherwife,  they  having  no  Liberty  refpe(5fing  thofe  Things  or  Events 
which  God  has  decreed   (hall  exifl,  or  come   to  pafs  by  their  Means, 

W  2  they 


156        Grace  defended,         {  chIp.xix.* 

they  are  under  an  inevitable  NecefTity  of  doing  whatever  AcStions  are 
done  by  them,  and  have  no  more  Liberty  than  a  Clock  or  Watch  has, 
that  is  moved  by  the  Weights  and  Springs  tliat  are  the  irrefiftable 
Caufe  of  its  Motion  :  And  io  Hobbsy  who  aflerted  the  Neceflity  of  all 
Things,  was  in  the  Right.  The  Confequence  of  the  firft  Suppofi- 
tion  is,  That  God  does  not  govern  the  World,  but  in  fome  of  the 
moft  important  Concernments  of  it  ;  lets  Tilings  run  at  Random, 
according  to  the  Pleafure  of  fickle  and  unfteady  Agents,  contrary  to 
Eph.  I.  I  r.  and  many  otherTexts  of  Scripture  that  might  be  alledged, 
Jjut  otherwife,  according  to  the  other  Hypothefis,  Creatures  having  no 
Power  to  govern  their  own  Wills  and  Actions,  are  moft  certainly  in- 
capable of  being  govern'd  in  a  moral  Way,  by  Laws  vv^ith  Sanations 
annexed  to  them,  /.  e.  Rewards  promifed  in  Cafe  of  Obedience,  and 
Punifhments  threatned  in  Cafe  of  Difobedience  :  For  why  fhould  a 
Creature  be  rewarded  with  Good,  or  puniihed  with  Evil,  if  he  has  no 
more  Liberty  with  Refped:  to  what  he  does,  than  a  Stone  has  not  to 
fall,  when  it  is  tofled  up  into  the  Air  ?  If  the  Cafe  be  fo,  how  fhould 
Men's  Confciences  accufe  them,  either  for  doing  what  they  do,  or 
omitting  vi'hat  they  do  not,  which  is  one  great  Part  of  the  Punifhment 
of  their  Sins.  TheConfcquences  of  both  thefe  Suppofitions  are  intole- 
rable ;  therefore  neither  of  the  Hypothefes  are  to  be  allowed. 

Wherefore, 
Secondly y  Learned  Men  avouch,  that  God's  Decrees  refpecSlIng 
future  Events,  are  confiftent  with  the  Liberty  of  free  Agents,  with 
Rel  uion  to  what  they  do  in  efFc6fing  them.  Thus  that  learned  and 
judicious  Ajft?nhly  of  Divines  at  IVeJiminfer^  affirm,  in  their  Confeffion^ 
Chap.  3.  Sect.  i.  That  "  tho'  God  from  all  Eternity  did,  by  the 
"  moft  wife  and  holy  Counfel  of  his  own  Will,  freely  and  unchange- 
"  ably  ordain  w^hatfoever  comes  to  pafs  ;  yet  fo  (fay  they)  as  thereby 
*■'•  neither  is  God  the  Author  of  Sin,  nor  is  Violence  oftered  to  the 
"  Will  of  the  Creature,  nor  is  the  Liberty  or  Contingency  of  fecond 
<«  Caufes  taken  away,  but  rather  eftablifhed.  "  To  this  EfFe6l  alfo 
Dr.  TwissE,  in  his  Trcatife  of  Reprobation^  in  Anfwer  to  Hord  and 
Mafon^  Part  2.  Page  63.  fays.  That  "  whereas  we  fee  fome  Things 
"  come  to  pafs  neceflarily,  fome  contingently  ;  fo  God  hath  ordained 
<'  that  all  Things  ihall  come  to  pafs  ;  but  neceflary  Things,  necefia- 
''  rily,  contingent  Things,  contingently,  that  is  avoidably,  and  with 
*'  a  Poftibility  of  not  coming  to  pafs  :  For  every  Univerfity  Scholar 
"  knows  this  to  be  the  Notion  of  Contingency.  "  Thus  alfo?  our 
Mr.  Norton,  in  his  Orthodox  Evangeli/},^  Page  76.  fays,  '<  Man 
''  acls  as  freely  as  if  there,  were  no  Decree,  yet  as  infallibly  as  if  there 

<'  were 


Sap.xix:  } ;        Grace  defended.        i  5  7 

<<  were  no  Liberty.     Liberty  is  the  Effe6l   of  the  Decree  3  fo  far  is 
"   the  Decree  from  being  a  Prtjudice  to  Liberty.   "  ■  ^ 

But  why  {hould  I  quote  any  other  fuch  Pi)f]agcs  ?  All  that  arc  ac- 
quainted with  the  Writings  oi  CalviniJJs  know  that  in  this  Point  they 
are  generally  agreed  ;  fo  that  1  am  not  firigular  with  Refpec^  to  this 
Article.  '•■'';   ■'^*^'i  • 

.       I  ''  .■       ■       '■  '     ■  '      '  ' 

But  bccaiife  I  arri^  not  willing  to  content  my  fclf  witli  telling  my 
Reader,  that  there  are  great  Abfurdities  that  follow  the  Denial  of  this, 
and  that  there  are  many  that  affirm  it,  and  think  they  are  bound  fo  to 
do,  how  difficult  foever  it  be  to  conceive  of  the  Modus  thereof  ;  for 
this  Reafjn,  I  fav,  I  (hall  not  content  ftiv  fclf  to  '  reft  here,  without 
endeavouring  to  fay  Ibmething  briefly,  for  the  clearing  up  of  this  Point, 
and  fhewing  the  PolTibiiity  of  the  Thing  afferted.     And  here  1  fay, 

1.  That  it  feems  evident,  that  it  is  impoffible  tliat  any  Thing  fnould 
come  to  pafs,  God  in  no  Senfe  willing  it.  This,  I  think,  follows  as 
an  undeniable  Confequence  from  this  Truth,  That  his  Knowledge: 
and  Power  are  infinite,  which  I  take  for  granted.  As  I  cannot  fee 
how  it  is  poffible  that  any  Thing  fliould  come  to  pafs,  without  the 
Knowledge  of  him,  whofe  Underftanding  is  infinite,  and  unlimited, 
fo  I  can  no  more  conceive  how  any  Thing  can  come  to  pafs  without 
the  Will  of  him  whofe  Power  is  infinite,  he  knowing  it  at  the  Time 
Avhen  it  was  done,  or  about  to  be  done  :  For  fuppofe  it  was  not- 
done  or  brought  to  pafs  by  his  own  Efficiency,  either  immediate,  or 
thro'  the  Inftrumentality  of  fome  other  Agents  ;  yet  at  leaft  he  could 
have  hindred  it  by  his  mighty  Power,  which  he  would  mofi:  certainly 
have  done,  had  he  not  willed  its  coming  to  paf::,  at  leaft  by  his  per- 
inijjive  Will.  Now  the  Will  of  God  "that  this  or  that  Thing  fhall 
come  to  pafs,  is  what  I  underftand  by  the  Decree. 

2.  Sappofe  it  be  granted,  that  God  decrees  fome  Things  by  2.  per- 
m'ljfive  Decree  only  ;  and  his  Providence  with  Refpe61:  to  this  Accom- 
phftiment  be  correfpondent  with  fuch  a  Decree  as  that  is  ;  yet  it  muft 
be  here  obferved,  t\\2it  Per rnijfton  in  God  mufl  not  be  looked  b'pon  as 
merely  the  not  hindring  an  Event  of  wliich  wc  may  have  an  Idea  in 
our  Minds  ;  for  God  does  Nothing  to  hinder  the  Being  of  Millions  of 
Worlds,  which  neither  now  exift,  or  ever  fhall  :  But  iww  abfurd" 
would  it  be  t©  fay,  on  this  Account,  he  permits  their  Being.  Per- 
iniffion  in  God  therefore  intends  his  not  hindring  Things  froni  coming 
to  p'.fs,  which  he  knov/s  will  come  to  pafs,  unlefs  he" hinders  them.; 
And  thus  divine  PerniifTion  jlippofcth  God's  doing  more  tov/ards  tliis 

or 


158       Grace  defended.       {  chYp.  xix. 

or  that  Thipg's  coining  to  pafs,  than  barely  permitting  it  in  the  Man- 
ner now  expreffed. 

For,  3.  He  muft  at  leaft  be  fuch  a  Caufe  of  it,  as  Avithout  which 
fuch  a  Thing  could  not  come  to  pafs,  inafmuch  as  it  never  could  have 
come  to  pafs,  had  he  not  done  feveral  Things  that  were  abfolutely 
neceflary  in  order  thereunto  ;  as  bis  making  theAgents  a6hng,and  giv- 
ing themPower  to  a(5l,and  exhibiting  tlie  Objects  about  which  the  A6t 
is  converfant,  and  providentially  ordering  the  Occafions  leading  to  it, 
and  giving  that  Aid  to  the  Agents,  without  which  they  could  not  do 
what  is  done  by  them  :  For  in  him  we  Uve^  move  wid  have  cir  Beirg^ 
A(Els  17.  28.  Now  all  this  fu^-^poTeth  that  God  hath  from  Eternity 
decreed  thus  to  do  :  For  whatever  God  does  in  Time,  he  decreed  to 
do  from  Eternity  ;  and  this  is  much  more  th^n  barely  not  hindring  4 
free  Agent  from  doing  this  or  that  A(St. 

4.  From  God's  permitting  free  Agents  thus  to  a<3:,  the  Things  in 
this  Way  brought  to  pafs,  will  as  certainly  have  a  Being  as  if  God 
decreed  to  bring  them  about  by  a  pofitive  Ad  of  his  Power.  For  if 
he'himfelf  does,  or  decrees  to  do  all  that  is  neceiTary  in  order  to  their 
Futurition,  giving  his  Creatures  all  the  Power  and  Aid  that  is  necefia- 
ry  thereunto,  adminifbing  alfo  the  Occafions  leading  to  fuch  Actions 
or  Events,  when  he  knows  that  his  Creatures  being  put  into  fuch  a 
State,  and  then  left  to  their  own  free  Will,  will  ailliredly  a<St  after  fuch 
a  Manner  ;  he  does  by  Confequence  will  or  decree  fuch  Actions  or 
Events,  as  they,  not  he,  are  the  immediate  Efncients  and  formal 
Caufes  of.  I  fay,  he  that  wills  to  do  that  on  which  he  certainly  knows 
luch  an  Event  will  follow,  does  by  Confequence  will  that  Event,  tho' 
he  himfelf  neither  does  the  Thing,  nor  is  properly  the  Caufe  of  ano- 
thers  doing  it ;  and  tho*  the  Agent  by  whom  fuch  an  Adion  is  done, 
or  fuch  an  EfFed  produced,  be  at  perfedLiberty  whether  he  will  do  (o 
or  not.  In  this  Cafe  the  Event  will  affuredly  happen,  or  theEffed  be 
produced,  as  if  the  Agent  ading  had  no  Liberty  ;  becaufeGod  has  de^ 
termined  to  do,  and  actually  does,  that  which  he  knows  will  be  an 
Pccafion  (not  Caufe)  of  that  Agent's  fo  ading. 

The  certain  Futurition  of  any  Events  thus  neceflarily,  or  rather 
certainly,  confequent  on  God's  permiflive  Decree,  relating  to  them, 
does  not  at  all  infer  a  Want  of  Power  or  Liberty  in  the  Agents  imme- 
diately concerned  in  them,  of  not  ading  as  they  do.  If  God  decrees 
to  do  that,  on  which  he  knows  fuch  an  Event  will  follow,  that  is. 
That  his  Creature  having  Power  (o  to  ad,  will  of  its  own  Accord  do 


ghap.xiJ:  }        Grace  defended.         159 

io.,  the  Confequence  of  this  is  not,  that  his  Creature  has  not  Power  to 
do  otherwife.  I  think  this  is  as  plain  as  any  Thing  can  be.  How 
ihould  God's  Decree  to  fufFer  a  free  Agent  to  adl  after  fuch  a  Manner, 
infer  that  Agent's  not  having  Power  to  forbear  fo  ading  ? 

If  it  be  here  faid,  that  it  is  not  polTible  that  even  God  himfcif  ihould 
know  what  a  free  Agent  will  do  in  a  Cafe  wherein  he  is  fuppofed  to 
have  Power  to  do  a  Thing  or  not  to  do  it  ;  I  anfwer,  fir  ft.,  By  aflc- 
ing  him  that  fays  fo,  How  he  knows  this  ?  Does  he  find  any  fuch 
Thing  aflerted  in  the  holy  Scriptures  ?  Or  will  he  fay.  That  a  Sup- 
pofition  of  God's  knowing  v/hat  a  {^itQ  Agent  will  do,  implies  a  Con- 
tradicSlion,  and  {o  cannot  be  true.  If  this  be  what  is  intended,  I  de- 
clare my  felf  very  far  from  feeing  it  to  be  evident.  If  a  Creature 
may  be  fuppofed  to  have  Power  to  do  that  which  he  does  not  ;  or  oa 
the  other  Hand,  not  to  do  that  which  he  does  ;  How  does  it  appear 
that  God,  whofe  Underftanding  is  infinite,  cannot  know  whether  he 
will  do  the  Thing  or  not  do  it  ?  To  fuppofe,  that  God  may  know 
both  that  fuch  a  Creature  will  do  fuch  an  Adion,  and  that  he  will  not 
do  it,  would  indeed  be  a  plain  ContradicSlioii :  The  Reafon  is,  becaufe 
both  thefe  cannot  be  true  :  But  to  fuppofe  that  God  may  know  that 
fuch  a  Creature  will  do  fuch  an  Adion,  tho'  that  Creatufe  have 
Power  not  to  do  it,  when  it  is  a  Truth  that  he  will  do  it,  even  then 
when  God  is  fuppofed  to  know  it,  has  not,  I  think,  any  Appearance 
of  a  Contradiction  in  it. 

It  was  always  a  Truth.,  even  from  Eternity,  that  Creatures  by 
whom  fuch  and  fuch  Adlions  are  done  in  Time,  would  fo  ^lO  them. 
If  it  be  true'  a  Minute  before  a  Creature  performs  an  A6^ion,  that  he 
will  perform  it  >  the  fame  Was  true  an  Hour  before  that,  and  a  Year 
before  that,  and  fo  from  Eternity  :  Or  did  this  at  any  Time  begin  to 
hz2LTruth?  Now,  how  Can  any  Man  affirm,  that  there  may  be  a 
Truth  which  God  may  be,  nay,  muft  needs  be  ignorant  of?  Let  it 
alfo  be  confidered,  that  ifGod  cannot  fcr-eknow  (uch  Contingencies, 
then  he  cannot  know  of  them  one  Hour  before  they  come  to  pafs. 
but  thus  to  difpute  is  to  argue  againit  plain  Fafl: :  For  it  is  certain  that 
God  hath  both  fore-known  and  revealed  many  fuch  Things  long  be- 
fore their  Accornplifhment ;  as  that  o^  Cyrus  his  fending  the  Jews  back 
to  their  own  Land  ;  and  thztoi  Judas' s  betraying  his  Lord  and  Maf- 
ter,  b'f.  Or  had  not  thefe  Agents  Power  to  forbear  doing  thefe 
AiSiions  ?  i  canfhew  that  Dr.TvvlssE,  who  was  no Arminian^  affirms 
this  with  Refpe6l  to  Judas,  and  fays  the  flime  with  Refpedt  to  Men's 
fmful  Actions  in  general  i  yet  he  truly  acknowledgeth  that  Men  can- 
not 


1 6 a       Grace  defended. "       \  [ ^hIp.  xix! 

not.exercife  Grace  in  their  doing  good  Actions,  or  in  their  forbearing 
evil  ones,  till  God  beH-ovvs  his  Grace  upon  them. 

I'think  it  appears  plainly  enough,  by  what  has  been  faid  in  feveral  of 
the  laft  foregoing  Paragraphs,  That  the  Sovereignty  of  God  in  decree- 
ing future  Events,  and  bringing  them  to  pafs  in  the  Way  of  his  Provi- 
dence, is  no  Ways  inconfiftent  with  the  Liberty  of  his  Creatures. 

,And  this  I  think  well  agrceth  with"  the  A[fcmhly  cf  Divines^  in  their 
Confejfton  of  Faith ^  Chap.  5.  Se(Sl:.  2.  "  Altho'  in  Relation  to  the 
"  Fore-kiiowledge  and  Decree  of  God,  the  firft  Caufe,  all  Things 
««  com.e  to  pafs  immutably,  and  infallibly;  yet  by  the  fameProvi- 
'^  dencehe  ordereth  them  to  fall  out  according  to  the  Nature  of  fe-. 
"  cond  Caufes,  either  neceflarily,  freely  or  contingently.  "  Now 
this  undoubtedly  holds  true  with  Refpe6l  to  God's  Decree  and  Pro- 
vidence relating  to  Man's  eternal  State,  as  well  as  with,  any  other 
Thing  whatfoever. 

'"'I  crave  Leave  in  this  Place  to  make  a  fhort  Digreilion  from  v/hat  is 
the  properDefign  andBufmefs  of  thisEilay,  which  is  not  to  defend  thofe 
cahinian  Doctrines  which  I  acknov>'ledge,  but  to  elfablifli  my  own  Hy- 
pothecs, in  thofe  Articles,  wherein  I  differ  from  moft  that  are  in  that 
Scheme* 

But  having  in  Page  154.  acknowledged  the  Truth  of  theDotSlrine  of 
Reprchation^^s  well  as  that  oiEle^ion  ;  and  being  fenfiblehow  very  ten- 
der many  ferious  Souls  are,  withRefpecl  to  the  firft  mentioned  of  thefe 
twoArticles ;  I  fhall  attempt  in  a  very  few  Words, to  take  off  the  feem- 
incr  Harfhnefs  of  theDodlrine  v.'hich  I  have  now  named.  But  let  thofe 
who  own  theDodlrine  of  Eledlon,  as  it  is  afferted  in  Eph,  1.4.  5. 
andVerfeii.  Rom.  8.  30.  A6ls  13.  48.  and  many  other  Places: 
Let  fuch,  I  fay,  as  believe  this  DotSlrine,  confider  how  this  can  be 
true,  and  the  other  mentioned  be  falfe.  How  can  we  fuppofe  it. to.  be 
a  Truth,  that  God  chufeth  fome  of  Mankind  to  eternal  Life,  and  yet 
not  leave  the  Reft  unchofen  ?  How  can  he  be  faid  to  chufe  any,  if  he 
makes  no  Difference,  but  takes  all  ?  Now,  if  we  acknowledge  that 
God  chufeth  fome  of  Mankind  from  among  the  Reft,  to  be  the  Ob- 
je6ls  of  his  fpecial  Favour,  as  in  the  Texts  above  quoted,  this  with 
what  is  plainly  implied  in  it,  and  evidently  held  forth  from  it,  contains 
tlie  Subftance  of  what  they  hold,  if  1  do  not  mifunderftand  them  who 
maintain  the  DotSlrine  of  which  I  am  now  fpeaking  :  And  I  deftre 
fuch  as  are  willing  to  fubmit  to  the  Authority  of  God's  holy  Word,  to 
conlider  v/hether  as  much  as  this  is  not  plainly  held  forth  in  fuch  Texts 
of  Scripture  as  thefe,  wz.  ^ude  ver.  4.  Rom.  11.  7,  8.  and  Chap. 
9 .  21,  22.     Many  fuch  I'exts  might  be  eafily  named , 

And 


c.M.  xix.  }       Grace  defended.       1 6 1 

And  let  it  be  confidered  that  if  God  docs,  or  ever  will,  inflidl  eter- 
nal Torment  on  any  of  the  Children  of  Men,  he  miift  be  fuppofed  al- 
ways to  have  intended  to  do  fo  ;  for  we  cannot  fuppofe  that  God  ever 
did  any  Thing  but  what  he  firft  purpofed  or  intended  to  do ;  nor  can 
we  reafonably  think,  that  God  ever  purpofed  or  intended  to  do  any 
Thing,  which  he  did  not  before  purpofe.  Or  can  we  think  that  any 
new  Reafons  can  offer  thcmfelvesto  God,  which  before  he  knew  not 
of,  to  move  bim  to  purpofe  or  decree  Things  which  he  never  before  in- 
tended to  do,  or  intended  Ihould  be  done  ?  I  hope  none  have  fo  mean 
Tho'ts  of  God,  as  fuch  an  Imagination  would  imply  !  I  fuppofe  it 
undeniable,  that  whatever  God  docs  in  Time,  he  hath  purpofell  to  do 
from  Eternity. 

For  the  fame  Reafon  that  God  docs  any  Thing  in  Time,  that  Is 
done  by  him,  he  always  purpofed  to  do  it.  If  the'refore,  God  inflict- 
ing Pain  or  Torment  on  any  of  the  Children  of  Men,  he  inflideth  the 
fame  for  their  Sins  ;  then  he  eternally  purpofmg  to  inflict  Pain  or 
Torment  on  them,  and  always  purpofed  to  do  this  for  their  Sins,  or 
as  a  Juft  Punifhment  of  them. 

But  if  any  think  it  will  from  hence  follow,  that  Men's  Sins  are  the 
Caufe  of  God's  Decree  to  punifh  them,  they  are  herein  grofly  mifta- 
ken  :  Sin  is  the  Caufe  of  Man's  fuflfering,  and  the  Thing  for  which 
God  intends  he  lliall  fufFer  ;  yet  the  fame  cannot  be  the  Caufe 
of  God's  Ail  in  decreeing  :  The  Reafon  of  which  is  evident,  vi-z,  Be- 
caufe  the  Decree  of  God,  being  an  eternal  and  Immunent  Ad  of  his, 
cannot  be  an  Effecfl  of  any  Thing  out  of  himfelf ;  and  moft  evidently 
it  cannot  be  an  Effcftofany  Thing  that  is  temporal,  as  Sin  is  :  For 
how  fhould  a  Thing  that  had  no  Being  till  very  lately,  be  the  Caufe  of 
a  Thing  that  had  a  Being  from  Eternity.  Of  God's  Adtions  of  this 
•Kind,  the  Perfe6lions  of  his  own  Nature,  fuch  as  his  ov/n  perfect 
Knowledge,  Wildom,  Juftice,  Holinefs,  v/hich  belong  to  his  eternal 
Power  and  God-head,  can  only  be  tlie  Caufe,  not  the  temporary 
Actions  of  his  Creatures. 

What  God  may  juftly  do  In  Time,  he  may  juftly  decree  to  do 
from  Eternity.  If  God  does  nothing  in  the  Execution  of  his  Decrees, 
which  is  unjuftj  he  does  no  Injuftice  in  decreeing  :  Or  can  we  Ima- 
gine that  God  does  unjuftly  in  decreeing  to  do  juftly  ?  This  would  be 
Itrange  !  Indeed  God's  eternal  J)ecree  does  not  of  itfelfany  Ways  af- 
feiSl  any  ofhis  Creatures.  His  Decree  does  not  of  itfelf  either  give 
them  a  Being,  or  work  any  EfTecls  on  them.  This  is  only  done  by 
his  Efficiency  and  Providence.     If  therefore,  in  and  by  thefe,   he  does 

X  his 


1 6  2         Grace  defended.       \  ch ap.  xixl 

his  Creatures  no  Wrong,  he  never  does  them  any  at  all.  If  God  deals 
fairly  by  his  Creatures  in  all  his  Works,  or  providential  Difpenfations 
towards  them,  they  can  have  no  Reafoji  to  complain  of  him  as  if  hU 
Waywas. not  equal.  When  therefore  God  juftifies  himfelf  againft  all 
the  hard  Thoughts  and  wicked  Cavils  of  fmful  Men,  the  Courfe  he 
takes  is  to  (hew  the  Juftice  and  Equity  of  all  his  AcSlions  towards  them., 
^nd  is  not  wont  to  difpute  with  them  concerning  his  eternal  Decrees. 

See  thefe  following  Texts  and  others  like  them,  E-zek,  i8.  25, 29, 

Xam.  Z*  33,— -36.     Job  z^.   ii,   i2,  23,  24. 

Tho'  it  be  true,  that  God  does  nothing  but  what  he  firft  decrees  to 
do,  and  this  even  from  Eternity  ;  and  as  true  that  God.  decrees  to  do 
nothing  but  what  he  does,  and  that  in  the  v^ery  fame  Manner  in  which 
he  decreed  to  do  it  ;  yet  no  Inftances  can  be  given  of  God's  doing  any 
Thing  that  is  unjuft  or  unequal  in  the  Execution  of  his  Decrees.  He 
manages  all  Things  in  fuch  a  Manner,  that  Man  has  not  the  lea  ft 
Reafon  to  complain  of  him.  That  is  moft  true  concerning  him,  in 
X)eut.  32.  4.  He  is  the  Rocky  his  Work  is  perfe£f  :  For  oil  his  Wms 
are  Judgment  :  A  God  of  Truth  and  without  Iniquity  y  juji  and  right 
is  he*.  . 

As  God  neither  will,  nor  ever  defigned  to  torment  Men  in  another 
Life,  fave  for  their  Sins,  whereby  they  well  deferve  the  fame  ;  fo  he 
never  is,  nor  intended  to  be,  the  Caufe  of  thofe  Sins  for  which  he  re- 
folved  to  punifh  thofe  who  he  ever  knew  would  deferve  it.  If  God 
'fhould  himfelf  caufe  Men  to  commit  Sin,  it  would  not  ftand  with  his 
Juftice  to  punifti  them  for  it.  But  no  Man  can  prove,  that  God 
was  ever  the  Author  of  any  Sin.  To  affirm  he  ever  was,  is  to  blaf- 
pheme  his  holy  Name.  If  any  have  let  fall  Expreflions  implying 
that  God  is  the  Author  of  Sin,  they  have  certainly  erred  therein  :  And 
they  who  accufe  Men  with  this  (as  I  think,  is  frequent)  when  they  are 
.not  guilty  of  it,,  are  guilty  of  grievoufly  wronging  them.. 

They  who  affirm.  That  God  has  from  Eternity  decreed  to  permit 
thofe  Sins  to  be  committed,  which  he  certainly  knew  would  be  com- 
mitted, if  he  prevented  them  not,  and  that  he  accordingly  does  per- 
mit them,  do  not  hereby  make  him  the  Author  of  Sin.  God's  fuffer* 
ing  his  Creatures  to  Sin,  when  it  is  in  his  Power  to  hinder  them,  is  not 
tobe  the  Author  of  Sin.  Nor  is  God  in  Juftice  obliged  to  exert  his 
Power  in  hindring  Perfons  from  fmning,  tho'  he  knows  they  will  Sin 
^if  he  does  not,  an4  that  their  Sinning  will  bring  Ruin  on  them.       .  ; 


chapx":  }         Gra^e  defended.        165 

But  if  God  fhould  lay  any  of  the  Children  of  Men  under  an  abfd-^ 
lute  and  fatal  Neceffity  of  finning  againft  him,  and  then  pimijh  them  for 
the  Sins  they  commit,  (which  I  fuppofe  he  never  docs)  this  would  be 
what  I  cannot  fee  the  Equity  of  :  But  that  Men  do,  by  their  own  Vo- 
luntary Rebellion,  bring  fuch  a  NeceJJity  on  themfelves,  I  deny  riot ;' 
and  then  they  may  juftly  fufFer  for  the  Sins  they  commit,  or  rather  for 
their  Crime  in  bringing  themfelves  into  fuch  a  bad  Condition. 

God  does  not,  by  his  eternal  Decree^  that  he  Will  punifli  thefe  or 
thofe  Perfons  in  another  Life  and  World,  nor  in  the  Execution  of  this 
Decree  of  his,  lay  fuch  Perfons  under  a  Neceffity  of  finning  againft. 
him  ;  tho'  in  this  his  Permifnon  of  Sin  is  implied  his  willing  the  Be- 
ing of  Sin  by  his  PermifBon  :  But  this  permifHve  Will  of  G°od  muft' 
not  be  underftood  of  his  Will,  as  he  is  Lawgiver^  by  which  he  wilW 
what  fliould  be  done,  and  what  fhould  not ;  but  of  his  Will  concern- 
ing Events^  by  which  he  wills  what  Things  fhall  come  to  pafs,  and 
what  fhall  not,  either  by  his  efFe(5live  Providence,  or  at  leafl  by  liis 
fufi'ering  them  to  be  done. 


mm 


CHAP. 


XX. 


That  Perfons  who  have  long  rejijled  and 
quenched  the  Holy  Spirit^  and  fo  provoked 
him  to  depart  from  them^  may  at  lafl  feek 
earnejlly  for  Mercy ^  and  not  obtain  it\  no 
Argument  againfl  what  I  plead  for. 

%%^^^%^  HAT  Sinners  are  often   e-uiltv   of  refiftino-  and' 


/^  quenching  the  Holy  Spirit  of  God,  and  this  for   a 

^  long  Time,  is  here  taken  for  granted  ;  and  it  is  a 

^^  ^'"^^h  unto  which  what   was  fpoken  by  the  holy 

^  Martyr  Stephen^m  Ms  7.  5i'-.  i^  a  very  clear  Tefii-^ 


■*fj  v*  •^*<^/"-'«r«r"»  •^^<^'->  /•  5i''  «s  a  very  ciear  1  eiti- 

^^^*^^T.%.k\,  *^°">'  '   ^^  pff-necked  and  uncircumcifed  in    Heart\ 
%^^m^^^^:^  ,^,l  Ears,  ye  do  always  rejiji  the   Holy  Ghoji  :  Js* 
your  Fathers  did,  fo  do  ye.     Tliat  in  Ifai.  63.    10.  is  to  the  fame  Pur- 
pofc  i  ht  they  hav€  reklkd  and  vexed  his  Holy  Spirit^  &c.     Alfo  that 

X  2,  in 


1 64        Grace  defended,        \  CHA^p.xi: 

in  I  Thef.  5.  17.  fetich  not  the  Spirit^  Implies  In  It  the  Truth  here 
taken  for  granted  ;  and  there  are  a  great  Number  of  other  Texts  in 
which  the  fame  Truth  is  implied. 

Now,  in  all  fuch  Texts  as  thefe,  the  Striving  of  the  Holy  Spirit 
with  Sinners  is  evidently  fuppofed,  even  the  fame  that  is  exprefly 
mentioned,  Gen.  6.  3.  My  Spirit  Jhall  not  always  Jlrive  with  Man, 
Sinners  could  not  refift  the  Holy  Spirit,  if  he  did  not  ftrive  with  them, 
or  were  not  engaged  in  fome  Defign  or  Work  wherein  they  might 
be  fuppofcd  to  oppofe  or  refift  him. 

Now^,  this  Operation  or  Striving  of  the  Spirit,  in  which  Sinners  zdi 
in  Oppofition  to  him,  cannot  be  juftly  conceived  to  be  a  Striving  in 
the  proper  and  literal  Senfe  of  the  Word,  which  implies,  a  Perfon's 
doing  all  that  is  in  his  Power  to  accomplifli  a  Work,  wherein  he  is 
engaged  ;  for  this  is  utterly  inconfiftent  with  the  infinite  Power  of  the 
Holy  Ghofl,  who  is  One  of  the  three  Perfons  in  the  God-head  :  This 
muft,  therefore,  be  attributed  to  the  Spirit  of  God,  after  the  Manner 
of  Men,  as  Things  sre  in  Scripture  frequently  attributed  to  God. 
Thus,  becaufe  the  Spirit  of  God  does  thofe  Things  which  have  a  na- 
tural Tendency  towards  their  Converfion  and  eternal  Salvation,  he  is 
faid  to  ftrive  with  them  to  that  End,  tho*  he  does  not  all  that  is  in  his 
Power  ;  which,  were  he  a  Man  or  fome  other  created  Agent,  he 
might  be  fuppofed  to  do,  if  he  were  reiifted,  and  did  not  accomplifh 
what  he  attempted. 

I  muft  alfo  obfervc,  that  the  immediate  End  of  this  Operation  of 
the  Spirit,  wherein  he  is  fuppofed  to  be  refifted,  and  many  Times 
eftedlually,  fo  that  he  accomplifheth  not  what  he  attempteth,  cannot 
be  the  Regeneration  of  the  Perfons  he  is  (aid  to  ftrive  with  ;  for  '  this 
being  a  Work,  to  which  the  infinite  Power  of  God  is  required,  like 
that  by  which  he  wrought  in  Chrift  when  he  raifed  him  from  the 
Dead,  fuch  a  Power  mult  needs  be  exerted,  vi4ienever  this  Work  is 
attempted  ;  and  then  there  can  be  no  Refiftance  given  to  the  Holy 
Spirit  therein.  The  Holy  Spirit  never  fails  of  accompllfhing  this^ 
when  he  fets  about  it  :  As  the  Soul  is  wholly  pajjive  in  it,  fo  it  can 
make  nO  Refiftance  againit  it.  When  the  Spirit  works  in  this  Way, 
none  can  hinder. 

The  Work,  therefore,  of  the  Holy6pirit  which  Sinners  are  fuppofed 
to  refift  and  to  prevent,  is  a  Work  of  quite  a  different  Nature  from 
Jthat  but  now  mentioned  :  A  Work  in  which  the  Spirit  of  God  a6ls 
in  a  morale  not  in  "^phyfical  Way  (if  1  may  ufe  thefe  Terms)  I  mean 
he  works  \i\  the  Way  of  7noral  Suafwi^  by  offering  Matter  of  Con- 

vidion 


Jh'aI.  xx.  ?        Grace  defended.        165 

vi<£lion  and  Awakening  to  thofe  he  is  faid  to  ftrivc  with.  He  fcta 
proper  Arguments  and  Motives  before  them,  and  inculcates  the  fame 
upon  their  Mind  and  Confciencc,  to  perfiiade  and  excite  them  to  apply 
themfelves  to  the  Things  wherein  their  everlafting  Peace  and  \Vcltare 
is  concerned.  He  ufeth  Means  to  remove  their  Prejudices  againft  the 
Things  which  he  perfuades  them  to,  and  to  ftir  them  up  to  improve 
the  Powers  which  they  have  latent  in  them,  but  feem  as  if  they  had 
not,  and  will  never  exert,  unlefs  they  be  in  this  Way  aflifted.  This, 
I  fay,  is  the  Way  of  the  Spirit's  Working,  when  he  ftiives  with  Sin- 
ners in  order  to  their  Ciood.  And  thus  heftrives  with  them  in  a 
Way,  unto  the  Succefs  of  which  their  own  Concurrence  and  Activity 
are  required  \  which  to  the  AtSt  oi  Regeneration  it  is  not  \  tho'  in  tiie 
Work  preparatory  to  this  it  is. 

Now,  in  the  Spirit's  Striving  here  intended,  I  do  not  fuppofe  what 
he  does  by  the  written  and  preached  Word,  only  to  be  included  ;  but 
doubt  not  that  he  alfo  ftrives  with  Sinners  by  inftrudlive  and  convin- 
cing Providences,  and  fometimes  by  the  Miniftrv  of  his  holy  Angels, 
and  immediate  Suggeftions  ;  by  all  which  Means,  Things  are  bro*t 
to  the  Minds  of  finful  Men,  which  tend  to  in{l:ru6l  and  excite  them 
to  their  Duty  :  But  dill  this  is  driving  with  them  in  a  moral  Way  ; 
not  by  attempting  to  create  new  Powers  in  them,  which  they  are 
without.  And  if  the  Striving  of  the  Holy  Spirit  be  in  the  W^iy  now 
exprefled,  it  is  eafy  to  corTceivc  how  he  may  be  refufed  by  fuiful  Men, 
and  his  J^efign  and  Work  fruiirated  \  becaufe  Perfualions,  properly 
fuch,  fuppofe  a  Power  in  the  Subjects  perfuadcd,  either  to  do  or  not 
do  the  Things  they  are  perfuaded  to  :  For  to  what  End  is  a  Perfon 
perfuaded  to  do  that  which  he  is  fuppofed,  either  to  have  no  Power  to 
perform,  or  no  Power  to  let  alone  ;  unlefs  the  Perfuafions  ufcd  arc 
fuppofed  to  give  him  Power  to  do  the  Thing  required  ?  And  then  he 
is  enabled  to  do  it  in  a  moral  (not  a  phyfical)  Way,  which  I  willino-ly 
allow,  /.  e.  he  is  excited  and  made  willing  to  do  that  which  he  had 
Power  before  (in  a  phyfical  Senfe)  to  perform  ;  biit  never  would  have 
performed  (and  in  the  Senfe  explained  could  not)  without  fuch  Per- 
fuafions. Thus  have  I  fhewed  what  that  Striving  of  the  Spirit- of  God 
is,  which  Sinners  are  here  fuppofed  to  refill:  and  quench. 

I  fhall  proceed  to  confidcr  how  finful  Men  ?v/;//  and  quench  the 
Spirit,  in  thefe  Operations.  And  here  1  fliall  bricBy  .name  fome  of 
the  principal  Ways  in  which  this  is  done.      And, 

(i)  Sinners  refift  and  quench  the  Spirit  when  they  will  not  hearken 
and  attend  to  what  he  fays  to  them.     All  that  God  iiu's  to  finful  Men 

in 


1 66       Grace  defended^         {  caIf-xx: 

in  his  written  and  preached  Word,  by  the  ?  Voice  of  his  Providence, 
and  by  the  Miniftry  of  his  Angels  ;  by  all  which  they  are  put  in  Re- 
membrance of  their  many  Sins,  and  the  Duties  required  of  them  5 
all  thefe,  I  fay,  are  the  Voice  of  the  Holy  Spirit  to: them,  unto  whom 
the  Application  of  Redernption  m^ft^ipecially  belongs.  .Now,  when 
Sinners  refufe  to  hear  and  confider  what  the  Holy  Spirit  does  in  thefe 
Ways  fay  to  them,  this  is  evidently  to  refift  and  .quench  him.  By 
thus  refufing  to  hear  the  Voice  of  the  Holy  Spirit,  Sinners  refufe  to 
receive  Influences  and  Convictions,  the  giving  of  which  is  the  fpecial 
End  of  the  Spirit's  being  Cent  intq  Uie  World  to  them,  as  appears  irt 
]5^^«  16.  and  30.  /J  f'v  :^-^^':'!;  1':   ■ 

(2)  Sinners  refift  the  Spirit  of  God  in  their  Refufal  of  the  OfFers  of 
his  Mercy  made  to  them,    thro'    a  Redeemer,  by  negle^ing  the  great 
Salvation  offered,  to  them,  as  in  Heb.  2,  3.     The  Application  of  that 
Redemption  which  has  been  purchafcd  for  fmful  Men,  does  efpecially 
belong  to  the  Holy  Spirit,  as, his  Work  ;  and  to  this  End  he  labours 
with  Sinners  to  prepare  and  qualify  them  to  be  Partakers  of  it,  and 
make  them  willing  to  go  to  Jefus  Chrift  for  the  Benefits  offered  to 
them  :  He  calls,  invites  and  perfuades  them  to  do  fo.     Now,  when 
they  refufe  to  obey  thefe  Calls,  they  in  this,  in  a  very  efpecial   Man- 
lier, refifl  and  quench  the  Holy  Spirit  of  God.     This  efpecially  was 
the' Sin   with  which  th^  Jews  were  charged.     John  5.  40.   Te  ivill 
not  come  to  me ^  that  ye  might  have  Life.     The-like^we  have  in  A^atth^ 
20.  3y.     The  fame  Sin.  is  called  a  doing  Defpiie  to  the  Spirit  of  Grace  i 
Becaufe  the  Tendency  of  the  Influences  of  the  .Holy  Spirit,   in  the 
Work  of  common  Grace,  is  to  bring  Sinners  to  an  Acceptance  of 
the  Saviour,  and  Salvation  offered  to  them,  k  which   Work  of  his, 
they  wickedly  refift  him.     See  i/^-Z'.  10.   29.      , 
'    Sinners  may   efpecially  be  looked  upon  .as' Refifterspf' the  Holy 
Spirit,  in  this  Work  of  his,  when  they  fall  away  after  he  has  wrought 
a  very  confidcrable.  Change  on  them,  has  adually  done  a  great  deal 
for  them,  in  order  to  their  being  made  Partakers  of  the  fpecial  Mer- 
cies offered  to  them  in  the  new  Covenant,  and  fo  brought  them  very 
nigh  to  the  Kingdom  of  God.,  as  that  Scribe  was,   Mark  12.  34.     This 
I  take  to  be  the  very  Cafe  fuppofed  in  Ezek*   18.  24,  26.  and  Heb, 
6.  4,  5,  6.  and  2  Pet.  2.  20.  and  in  Heb.  10.  38,  39.  which  Places 
I  only  here  refer  my  Reader  to.  i  J 

But  moft  of  all  do  Sinners  refift  and  quench  the   Spirit  of  God, 
when  the  Oppofition  which  they  give  to  him  and  his  Work,  is  with 

an 


Part       IL 

Chap 


XX.  }         Grace  defendec^.       i6f 


an  Intent  to  reproach  and  diftionour  him,  and  the  gracious  Defiora 
wherein  he  is  engaged.  This  feems  to  be  the  Crime  (or  the  great 
Aggravation  of  the  Crime)  of  tlic  Scribes  and  PhariTees,  when  they 
faid,  Doth  not  this  Felloiv^  (meaning  our  Lord)  caft  out  Devils. hy 
'Qcdzthnh  the  Prince  of  Devils  1^  Matth.  i2.  24.  And  {o' m  A4ark 
3.  22.  it  is  faid,  The  Scribe  luhich  ca?ne  down  from  Jerulalem  faid^ 
He  hath  Beelzebub,  and  by  the  Prince  of  the  Devils  caflcth  he  out  De- 
vils.  And  the  Blafphemy,  for  which  they  are  fpokenofiis  in  Dan- 
ger of  eternal  Damnation,  is  thus  defcribetl  in  Verfe  30.  Bjccaufe^ 
faidthey\^  he  halh  an  unclean  Spirit »        '     '-■   -  •   '       -  •■■^    ■ 

(3)  Sinners  refift  the  Holy  Spirit  by  obflinately  rebelh'ng  againft 
him,  and  refufing  to  do  what  he  requires  of  them.  Of  Sinners  thus 
refifting  the  Spirit  of  God  we  have  an  Account  in  fuch  Texts  of 
Scripture  as  Ifai.  63.  10.  But  they  rebelled^  and  vexed  his  Holy  Spirit  : 
Therefore  he  was  turned  to  be  their  Enemy ^  and  fought  agaijijl  them* 
Jer.  2.  25.  and  Chap.  44.  16.  As  for  the  Word  thou  haji  fpoken  unto 
us  in  the  Name  of  the  Lord^  we  will  not  hearken  unto  thee. 

Efpecially  when  Perfons  {in  againft  Light  and  Knowledge,  they 
are  guilty  of  refifting  and  quenching  the  Spirit  of  God.  When  if 
notwithftanding  Men  are  by  the  Holy  Spirit  convinced,  that  fuch 
and  fuch  A6lions  are  evil  and  provoking  in  God's  Sight,  yet  they  will 
do  them,  in  this  they  greatly  fm  againft  the  Holy  Ghoft.  O^  this 
Kind  of  Sin  our  Saviour  fpeaketh,  John  15.  22.  If  I  had  not  come 
and  fpohn  unto  them\  they  had  not  had  Sin  :  But  now  they  have  710  Cloak 
for  their  Sins. 

And  now  that  the  Spirit  of  God  dpti  .foitietimes  utterly  withdraw 
from  Perfons  who  have  loiig  refiffed  tvn^  ifi  '  the  Inftances  above  ex^ 
preffed,  is  what'I  atn  here  next  to  iheV;  and  the  fame  is  moft  mani- 
feftly  held  forth  in  Geri.  6.  3.  '  Jnd  the  Lord  faid,  My  Spirit  Jhall  not 
always  Jlrive  ivith  Man,  for  that  he  alfo  is  Fief.     Which  Words  are 

3> 

ilt 

for  the  Unjujl,  (that  he  ?nighfbrin^us\to'Gcd)'Jbeing  put  to  Death  in  thg 
Flejhy  but  quickned  by  the  .  Spirit, :  By  "which  alfo  he  'went  and,  preached 
unto  the  Spirits  in  Prifon  ;  which  fomeiime  were  dif obedient,  when  once 
the  Long-fuffering  of  God  waited  in  the  Days  ^yNoah,  %vhile  the  Ark  zvas 
a  preparing,  whirein  few,  that  is  eight.  Souls  were  faved  by  JVater, 
"Thus  the  Spirit  of  God  departed  from  5"^/^,  \  Sam.  16.  14.  And 
'thus  David  prayed,  that  the  holy  Spirit  of  God  jnight   not  be  taken 

from 


i6S       Gface  defended.       \  J^"/,.  xi; 

from  hfm,  when  probably  he  tho't  himrelf  unconverted  :  Pfal.  51.  1 1. 
As  for  GoJ's  true  Saints,  he  hath  promifcd  that  he  will  never  take  his 
holy  Spirit  from  them.   Ifa,  59.  ;io,  21.  Jcr.  32.  38,  39,  40. 

There  are  other  Texts  of  Scripture,  wherein  the  final  Withdraw- 
ing of  the  Spirit  of  God  from  fome,  who  long  refill  and  rebel  againft 
him,  is  very  evidently  implied  :  Such  as  that,  Pfal.  81.11,12.  But  my 
People  would  not  hearken  to  myVoice  :  Jnd  Ifrael  would  none  of  me.  So  I 
gave  them  up  unto  their  own  Hearts  Lii/ls  :  Jnd  they  walked  in  their  oiun 
Counfels.  With  this  Place  compare  thefe  following,  i  Chron.  28.  9. 
2  Chron»  15.  2.  Exek,  24.  13.  Rev*  22.  11.  When  God 
wholly  and  forever  gives  up  any  Sinners  to  their  own  Heart's  Lufts, 
refolving  that  he  will  let  them  follow  the  Devices  and  Counfels  of  their 
own  wicked  Hearts,  his  thus  taking  his  Spirit  forever  from  them,  is 
^lerein  moft  evidently  implied  :  And  what  the  dreadful  Confequences 
of  this  are,  comes  next  in  order  to  be  confidered. 

Now,  when  God  deals  thus  with  any  of  the  rebellious  Children  of 
Men,  they  are  undone,  and  that  forever:  It  is  then  impoiTible  to  re- 
new them  again  to  Repentance^  as  in  Heb.  6.  6.  When  the  Spirit  of 
God  has  utterly  forfaken  them,  there  then  remains  no  more  Sacrifice 
for  their  Sim  ;  they  having  trodden  under  Foot  the  Blood  of  the  Son  of 
God,  ^nd  ihcTe'm  done  Defpite  io  the   Spirit  of  Grace,   as   in    Heb.    10. 

26, 29*     This  is  3.  Sin  unto  Death,  which  we  are  required  to  pray 

for  the  Pardon  of.     It  is  impoflible  that  the  Sin  of  fuch  Perfons  fhould 
ever  be  pardoned  :  And  atprefent  I  fee  no  Reafon  but  that  it  may  be 
the  fame  Si?i  again/}  the  holy  Ghoj},  that  is   fpoken  of  in  Matth.    12. 
?ind  Adark.  3.     I  fuppofe  the  Sin  in  thofe  Places  intended,  to  confift 
no  lefs  in  the  Enmity  of  Men's,  Hearts  againft  the  holy  Spirit,  and  the 
Work  he  is  engaged  in,  and  the  Refiftance  they  give  to  him  in  it,  than 
in  the  Words  they  utter  againft  him  :  And   I  am  far    from  agreeing 
with  a  certain  Author,  who  thinks  the  Sin   intended    in   thefe   Places 
cannot  be  committed  without  Men's  pronouncing  thofe   blafphemous 
Words  here  fpoken  of.     Perhaps  ftjch  malicious  Speeches   are   rather 
to  be  looked  upon  as  a  plaiii  Indication  of  the  Perfons  guilty  of  the 
horrendous  Crime,  by  our  Saviour  pronounced  unpardonable,    than   as 
that,  in  which  the  intended  Sin  does  either  wholly  or  principally  con- 
fift.    And  if  this  be  the  Truth  of  the  Cafe,  I  fuppofe   none    can  be 
known  by  others  to  have  committed  the  mentioned  Sin,    except  fuch 
Blafphcmers  as  our  Saviour  defcribes  :  And  I  believe  that  Sinners  can- 
not ordinarily  in  this  Life  know  that  they  have  finned  unpar  don  ably. 

In 


chap.xx!  }  Grace  defended.        169 

In  this,  I  think,  I  well  agree  with  the  Learned  Mr.  How,  in  his  Rc^ 
cleaner's  Teais^  which  Book  I  have  not  now  hy  me. 

Indeed  none  have  committed  that  Sin  whicli  is  unpardonable,  but 
tliofe  from  whom  the  Spirit  has  finally  withdrawn  himfelf,  or  is  about 
fo  to  do  ;  and  it  is  certain,  that  all  fuch  aie  guilty  oFan  unpardonable 
Sin  :  And  the  Rcafon  why  it  is  impofliblc  fuch  Sinners  fhould  ever 
obtain  a  Pardon,  is,  becaufe  the  Spirit  of  God  has  utterly  forfakeii 
them,  and  will  never  return  to  them  again  ;  and  on  this  Account  it  is 
impoiiible  they  fliould  ever  be  renezued  again  to  Repentance^  as  in  Hebk 
6.  6.  In  which  Claufe  it  is  implied,  that  they  once  had  a  Repentance 
which  they  have  loll,  and  fallen  from,  but  not  of  the  fame  Kind  wliich 
the  Regenerate  only  have  ;  for  thofe  who  have  that  never  fail  away, 
as  thofe  do  fpoken  of  in  the  Place  referred  to,  Heh.  6.  6.  Nor  can 
Perfons  be  fuch  Apoftates  in  whom  com.mon  Grace,  which  implies 
Repentance  of  a  lower  Kind  than  that  of  the  Regenerate,  has  never 
been  wrought.  But  the  Spirit  does  not  bring  all  with  v/hom  he 
jftrives  unto  this  Length,  which  is  the  fame  wnth  that  defcribcd,  2  Pet, 
2.  20.  without  attaining  unto  v/hich  Perfons  may  provoke  the  Spirit 
of  God  to  leave  them  :  But  I  think  that  ordinarily  fuch  cannot  know 
that  the  Spirit  of  God  will  no  more  ilrive  with  them. 

I   fliall   have   finifhed  this   Chapter,    when  I  have  faid.  That  its 
being   a  Truth,    that   the    Spirit   of  God    having   been   long  reufl:- 
ed   by  wicked    Men,    may   at  laft  thus  leave  them   (as  is  in  many- 
Scriptures    implied)    fo    that   hereupon    their    DeitrutSlion    is    un- 
avoidable,   can   be    no   Evidence  that  before   this    they  could    not 
comply  with  the  Terms  of  the  new  Covenant.     If  now  they  are  given 
up  to  their  own  Heart'sLufts,  fo  that  they  cannot  do  this,  it  followeth 
not  that  they  could  never  have  done  it.     If  now  the  'Things  of  their 
Peace  are  hidden  from  their  Eye^^  it  does  not  thence   appear,  that  they 
always  were  fo ;   nay,  the  contrary    is  plainly  implied   in   the  Words 
alluded  to.     If  now  God  will  not  hear  their  Cries  to  him  for  Mercy, 
as  in  Prov.  i.  24.  it  followeth  not,  that  he  never  would  have  heard 
them,  if  they  would   have  called  on   him  :  The  contrary  is  plainly 
implied  in  the  Place  quoted.     If  Sinners  will  not  feck  the  Lord%vhile  hg 
may  be  founds  and  call  upon  him  zvhile  he  is  near  ;  no  Wonder  if  he  will 
not  hear  their  Cries,  when  the  Day  of  his  Patience  is  at  an  End.     Nor 
can  Sinners  feek  the  Lord  after  their  Day  of  Grace  is  ended,  as  they 
might  have  done,  while  he  was  driving  with  them  by  his  Word  and 
Spirit.     They  now,  indeed,  cry  for  Deliverance   when  they  feel  the 
Terrors  of  the  Almighty  feizing  on  their  Souls,  as  in  Prov,  i.  26,  27-. 

Y  which. 


1 70       Grace  defended.       \  ^^7,.  xxl 

which  Cries  arc  nothing  like  the  Prayers  of  Sinners,  tho'  unregene- 
rate  while  under  fenfibie  Ejicourageimnts  from  the  Invitations  of  the 
Gofpel,  and  while  God  lays  to  them,  as  in  2  Cor.  6.  2.  Now  is  the 
accepted  Time  ;  now  is  the  Day  of  Salvation.  After  the  Door  of  God's 
Mercy  is  (hut  (tho'  here  in  this  World)  Sinner's  Cries  for  Deliverance 
from  the  Torments  which  they  may  fufFer,  are  of  the  fame  Kind  with 
thofe  of  the  Wicked  after  this  Life  is  at  an  End,  Luke  13.  25,  26. 
and  Maith.  25.  lo,  11. 


CHAP.       XXI. 

Wherein  the  Power  of  Man^  with  Relation  to 
the  Co7tdition  on  which  Salvation  is  offered 
to  him  in  the  Go/pel^    is  further  confideredi 

i%iSL^(Mi%M^  H  O'  myTho'ts  withRefpea  to  thePoint  here  propo- 
:'^*  %  'ML'Mk  ®'  ^^^  ^^  further  Confideration,  have,  I  hope,  been  in 
®S^S^^%-^  fome  tolerable  Meafure  manifefted,  fo  that  I  tho't 
?§9%|  T  f§^^^3  not  to  have  added  any  Thing  further;  yet  that  I 
sSc;^^^0&  may  not  fail  of  being  underftood,  with  Refpeft  to 
fiofeicDtsoS  this  important  Article,  I  (hall  endeavour  more  fully 
-a-  ■^'  •«•  -cs-  'i^'   jQ  explain  and  confirm  what  I  hold. 

I  think  I  have  fufficiently  proved  in  Part  II.  Chap.  V.  of  this  EfTay, 
that  neither  the  Grace  of  Regeneration,  nor  any  Ad  implying  it,  can 
be  the  Condition  on  which  Salvation  is  offered  in  the  Gofpel ;  and 
coniequently  if  Salvation  be  conditionally  offered,  as  I  have  fhewed  it 
is.  Part  I.  Chap.  IV.  the  Condition  required  is  not  performed  by 
Virtue  of  any  Power  received  in  our  Regeneration,  that,  in  Order  of 
Nature,  following  our  Faith  and  Juftification.  It  is  therefore  here 
fuppofed,  that  th^  Power  by  which  any  Sinner  believeth  unto  Rightecuf 
nefs^  as  in  Rotn.  10.  10.  be  that  Power  what  it  will,  and  however  the 
Sinner  comes  by  it,  is  fuch  a  Power  as  the  Sinner  may,  and  muft  have 
before  he  is  bom  again y  or  born  of  the  Spirit* 

Nor  is  there  any  Doubt  here,  whether  this  Power  is  given  to  Man 
by  God,  from  whom  every  good  and perfe^  Gift  comethdown^   Jam.  i, 

i7« 


chap.x'xi:  }        Grace  defended.         171 

17.  tho'  it  may  be  very  reafonably  enquired  in  what  Way  and  Man- 
ner God  gives  this  Power,  and  whether  he  gives  it  only  to  fuch  aji 
when  they  have  it  ufe  it  well,  and  fo  adually  comply  with  the  Terms 
on  which  Salvation  is  offered  to  them. 

That  Sinners  may  have  Power  to  do  that  which  is  never  a6lually 
done  by  them,  I  know  not  of  any  that  will  deny,  with  whom  I  am 
any  Ways  likely  to  be  concerned.  I  fhall  therefore  take  it  for  gran- 
ted. That  it  13  pofEble  for  Perfons  to  do  fome  Things  which  it  is  in 
their  Power  to  avoid  ;  and  alfo  not  to  do  fome  Things  which  they 
have  the  Power  to  perform. 

The  Qiisftion  therefore  here  is  only  refpecling  the  Power  of  per- 
forming the  Condition  on  which  Salvation  is  offered  to  Sinners  ;  and 
this  Inquiry  can  only  here  relate  to  thofe  Sinners  that  never  accept  of 
Salvation  on  the  Terms  of  the  newCovenant ;  for  as  for  fuch^s  do  ac- 
cept of  it,  they  certainly  have  a  Power  fome  Way  or  other  to  do  {0. 

I  fliall  then  here  enquire,  whether  fuch  as  will  not,  and  (c)  do  not, 
come  to  Jcfus  Chrift  for  Life,  in  the  iVlanncr  required  of  them  in  or- 
der to  their  being  faved,  do  fail  of  doing  this  for  want  of  a  Power  ne- 
cefliiry  to  that  End.  And  let  it  be  remembred  that  I  here  fpeak  of 
fuch  only  as  enjoy  the  Means  of  Salvation,  the  Grace  of  God  fpokcn 
ofin2C'<?r.  6.  i.  And  the  Queftion  here  is  not,  whether  Sinners 
can  believe  to  the  faving  of  their  Souls ^  without  Aid  and  Affiflance  from 
God  ;  but  whether  they  might  not  do  fo,  having  fuch  Means  and 
Helps  as  many  have,  who  yet  never  comply  with  the  Terms  of  the 
Gofpel,  and  fo  perifn  for  ever. 

Nor  do  I  by  that  Aid  and  Afliflance  which  I  fuppofe  necefTary  in 
this  Cafe,  intend  fuch  only  as  confift  in  external  Means  ;  as  the  Word 
of  God  written  and  preached,  the  Sacraments  of  Baptifm  and  the 
Lord's  Supper,  inftru6tive  and  awakening  Providences,  •b'r.  But  be- 
fides  thefe  I  fuppofe  there  is  neceffary  unto  a  Sinner's  doing  what  is 
required  of  him  in  the  Gofpel,  the  Aids  and  Influences  of  God's  holy 
Spirit  to  move  and  excite  him  to  the  Things  required  of  him,  by  bring- 
ing his  Duty  to  his  Remembrance,  and  his  Obligations  to  perform  it  ; 
alfo  by  putting  him  in  Mind  of  his  Sins  and  the  Calls  given  him  in  the 
Word  of  God  to  repent  of  them,  and  turn  from  them,  and  lay  hold 
on  the  great  Saviour  provided  for  him,  ^'l\ 

Y  2  Thcfe 


172         Grace  defended.        {  chap.xxl 

-Thefe  Motions  and  Influences  of  the  holy  Spirit,  have  all  of  them  a 
Relation  to  the  Things  required  of  Man  in  the  holy  Scriptures,  and 
not  to  Things  which  are  not  therein  prefcribed  ;  and  are  intended  by 
the  ^/^r/u/w^g-i  cy^GW'i  »S'/)//7V,  of  which  we  read,  G^w.  6.  3.  and  which 
the  Wicked  refift  (ASis  7.  31.J  and  quench,  (i  TheJ.  5.  19.J  and 
whom  they  are  (aid  in  fo  doing  to  vex  and  grievey  Ifai.  63.  10.  Eph, 
4.   30. 

In  thefe  Alotions  and  Influences  of  the  holy  Spirit  which  I  here 
fpeak  of,  I  confefs  I  conceive  he  adls  in  a  moral,  rather  than  a  phyfical 
IManner,  v'i%.  by  inftrucling,  reproving,  exhorting,  and  perfuading, 
&c.  and  hot  by  creating  any  new  Powers  in  Men's  Souls  ;  but  by 
doing  v/hat  is  neceflary  on  his.  Part  in  order  to  his  moving  and  excit- 
ing Men  to  the  Performance  of  their  Duty  ;  and  (o  rendring  them 
the  more  inexcufable  if  they  engage  not  in  it. 

Hov/ever  thefe  Motions  of  the  Spirit  being  fuch  as  Perfons  may  en- 
joy, and  yet  never  be  f<wingly  converted,  they  are  quite  of  a  different 
Nature  from  thofe  Operations  of  the  Spirit  of  God,  by  which  the  great 
Work  of  Regeneration  is  effefted,  nor  are  they  defigned  to  the  ''fame 
End  as  thefe  laft  mentioned  are  ;  but  to  excite  Sinners  to  the  Duties 
that  are  preparatory  to  a  Work  of  faving  Grace  on  their  Souls,  a 
Work  like  that  ivhich  was  wrought  hi  ChriJ},  tvhen  God  ra'ifed hhn  from 
the  Dead ^  (Eph.  i.  20.)  and  by  which  we  are  faid  to  be  av«/^i  tfWd'z^ 
hi  Chr'ij}  fefus  unto  good  Works y  Eph.   2.    10. 

.  Now  the  great  Qrieftion  here  Is,  Whether  when  Sinners  are  under 
fuch  a  Work  of  God's  Spirit,  with  the  external  Means  afforded  to 
fuch  as  enjoy  the  Gofpel,  and  yet  do  not  come  to  Chrlft  for  Life  , 
whether,  I  fay,  thefe  remain,  being  under  fuch  Advantages,  without 
any  Power  to  believe  to  the  faving  of  their  Souls  ? 

■   Now  if  this  be  affirmed  by  any,  I  confefs  I  cannot  agree  with  them     | 
in  their  Sentiments.  * 

•  But  for  preventing  Millakes  In  this  important  Article,  I  fhall  here 
didinguidi  of  Impotency,  which  Is  two-fold  ;  and  each  of  thefe  Kinds 
does  fuppofe  there  may  be  a  Power  oppofite  to  it.  The  Kinds  of 
Impotency  I  here  intend  are  by  fome,  if  I  miftake  not,  called  natural 
^nd  moral.  I  fiiall  fpeak  of  thefe  two  Kinds  of  Impotence  according 
to  the  Notion  I  mv  fclf  have  of  them. 

And 


Chap.  xxi.  \       Gracc  dcfcnded.        1 73 

And  firfi^  By  what  I  call  a  natural  Impotence,  I  intend  fuch  an  In- 
ability to  do  a  Thing,  as  renders  the  Thing  utterly  impoflible  to  be 
done  by  a  Perfon  without  having  a  new  Power  or  Powers  given  to 
hiin.  Thus  it  is  properly  faid  of  a  blind  Man,  that  he  cannot  fee  ; 
and  of  a  deaf  Man,  that  he  cannot  hear  :  And  thus  I  acknowledge 
that  it  may  be  truly  faid  of  a  Perfon  in  a  State  of  Nature  ;  not  being 
born  of  theSpirit,that  he  cannot  perform  anyA£i:ions  that  are  truly  fpiri- 
tualor  holy.  This  is  as  impoffible  as  it  is  {ox  2.Thorn-Buflj  to  bear/'/^j, 
or  for  a  Bramhle-BuJI)  to  bear  GrnpeSy  Luke  6.  44.  Nothing  lefs  than 
changing  the  Nature  of  a  Tree  wiW  render  it  capable  of  this.  And 
thus  he  that  is  utterly  deflitute  of  faving  Grace,  cannot  bring  forth 
any  Fruits  of  Holincfs,  till  he  is  fwingly  renewed  and  made  a  new 
Creature,  £/)^.  2.  10.  No  Arguments,  Motives,  or  Perfuafions  can 
give  Power  to  a  Man  in  this  Senfe  unable  to  do  a  Thing,  to  per- 
form it. 

But  then,  fecondly^  There  is  another  Kind  of  Impotency,  which 
■arifes  only  from  Error  in  Men's  Judgments,  and  Obltinacy  in  their 
Wills ;  and  this  does  in  fome  Sort  difable  Perfons  from  doing  fome 
Things  which  otherwife  they  might  do,  were  their  Prejudices  removed. 
However  it  may  not  be  unfitly  faid  of  Perfons  under  fuch  Difadvanta- 
ges,  that  they  cannot  for  the  prefent  do  this  or  that  Thing,  which  they 
have  an  Averfion  to,  when  yet  fuch  Perfons  want  not  a  natural  Power 
to  perform  what  they  are  faid  to  be  unable  to  do.  Thus  when  a  Man 
is  perfuaded  that  his  doing  this  or  that  which  he  is  urged  to,  will  prove 
hurtful  and  injurious  to  him,  it  may  be  faid,  that  at  prefent  he  cannot 
do  it,  7.  e,  he  cannot  find  in  his  Heart  a  Willingnefs  to  engage  iii 
doing  that  which  he  thinks  will  rather  hurt  him  than  do  him  good  : 
Or  if  he  thinks  he  might  obtain  fome  Benefit  by  doing  the  Thing, 
yet  thinks  the  Advantages  he  might  reap  by  it  will  not  countervail  the 
Difficulties  he  muft  undergo  in  that  Self-denial  which  is  requifite  in 
order  to  it,  he  cannot  bring  himfelftoa  Willingnefs  to  do  it. 

-  Perfons  are  in  Scripture  in  this  Senfe  fometimes  fpoken  of  as  unabis 
to  do  this,  that  or  the  other  Thing,  which  yet  really  they  want  not  a 
natural  Power  to  perform.  Thus  it  is  faid  o^yofepJ/s  Brethren,  that 
ibey  hated  him  fo^  that  they  could  not  fpeak  peaceably  of  him  ^  (Gen.  3  7. 4.) 
Such  Impotence  as  this  is  plainly  fpoken  of  by  our  Saviour,  and  the 
Nature  of  it  unfolded  in  Luke  11.  5,  6,  7,  8.  He  faid  unto  ihe?ny 
Which  of  you  fall  have  a  Friend^  andfoallgo  unto  him  at  Aiidnight^  and 
jhall  fay  unto  him^  Friend^  Lend  me  three  Leaves -^  for  a  Friend  of -mine 
is  come  to  me-^  and  I  have  nothing  to  fet  before  him  :  And  hefro?n  within 

fall 


174       Grace  defended.         \  Ehap.xxl 

jhall  anfwer,  and  fay.  Trouble  me  not ;  the  Door  is  mw  Jhut,  and  my 
Children  are  with  me  in  Bed  \  I  cannot  rife  to  give  thee.  I  fay  unto 
you,  tho'  he  will  not  rife  to  give  him  hecaufe  he  is  his  Friend  ;  yet  becaufe 
cf  his  Importunity  he  will  rife,  and  give  him  as  many  as  he  needeth. 
Note  here,  I  cannot  rife  to  give  thee,  in  the  latter  End  of  Verfe  7,  is 
nothing  more  than,  he  zvillnot,  Verfe  8.  And  this  which  he  would 
not,  he  is  by  and  by  fuppofed  to  do.  The  fame  Kind  of  Impotency 
is  pleaded  in  Excufe  for  not  going  to  the  great  Gofpel-Fealt,  Luke 
14.20.  I  have  married  a  IFife,  and  therefor^  I  cannot  come.  And  our 
Saviour  himfclf  acknowledges  this  Sort  of  Impotency  in  fome  Men 
with  Refped  to  their  believing  in  him^  John  5.  44.  How  can  ye  be- 
lieve vjhich  receive  Honour  one  of  another,  and  feek  not  the  Honour  that 
Cometh  from  God  only  F  This  Kind  of  Impotency  is  not  an  abfolute  and 
utter  Inability  to  do  the  Thing  which  Men  are  fometimes  faid  to  be 
unable  to  do.  This  is  often  made  evident  by  Perfons  a^ually  doing 
what  they  have  alledged  themfelves  to  have  no  Power  for.  Their 
could  not,  being  indeed  no  more  than  this,  that  they  would  not,  and  not 
their  being  utterly  unable  to  do  the  Thins;  intenJed.  This  is  a  Sort 
cf  Cannot  which  may  be  cured  by  good  Iiiflruaions  and  Arguments 
which  yet  properly  give  no  new  Power  ;  and  Men  may  help  them- 
felves againft  this  Sort  of  Inability  by  reafoning  themfelves  out  of  their 
Prejudices  againft  the  Things, which  they  and  otjjers  may  imagine  they 
have  no  Power  to  do  ;  fothat  they  may  fee  it  was  not  Want  of 
Power,  but  Want  of  a  Will,  that  hindred  them  from  doino-  as  thev 
ihould.  "=  ^ 

In  the  Senfe  now  explained  I  acknowledge,  that  fome  cannot  come 
to  Chrift  for  Life,  and  never  will,  except  the  Father  draw  them,  as 
in  John  6.  44.  But  then  our  Lord  himfelf  Ihews  wherein  this  Ina- 
bility confids.  John  5.  40.  Te  ivill  not  co?ne  to  ?ne,  that  ye  ?night  have 
Life  ',  and  Matth.  23.  37.  How  often  woidd  I  have  gathered  thy  Chil- 
dren together,  even  as  a  Hen  gathereth  her  Chickens  under  her  Wings,  and 
ye  ivould  not.  It  would,  in  my  Opinion,  be  very  improper  to  charge 
Men's  not  coming  to  Chrift  merely  on  their  wilful  Rebellion,  if  a  real 
Inability  were  the  Caufe  of  it. 

If  it  be  here  faid  to  be  true  of  all  that  do  not  come  to  Chrift  for 
Life,  that,  in  a  ftrid  and  proper  ^tx\{Q,  they  have  no  Power  fo  to  do, 
I  muft  crave  Leave  to  difient  from  this,  'till  I  can  fee  otherwife  than 
at  prefent  I  can  do. 

And 


chap.xx!:  }         Grace  defended.        1 75 

And  I  fhall  only  here  infift  a  little  more  fully  on  one  Argument 
againft  what  I  here  oppofe.  I  dclire  to  know  what  Kindnefs  it  is  to 
an\  Sinner, that  he  has  an  Offer  of  Salvation  made  to  him  intheGofpel, 
ifhehaveno  Power  given  to  him  to  accept  of  that  Offer.  What 
Kindnefs  is  it  to  a  Perfon  that  he  has  7'idings  of  a  Saviour,  and  is  pro- 
mifed  that  he  ihall  be  faved  by  him,  on  this  Condition  that  he  be- 
lieveth  on  him,  when,  this  notwithftanding,  God  never  did  nor  ever 
will  give  him  any  Power  to  believe  ?  Efpecially  fuppofing  that  if  he 
does  not  believe,  he  lliall  be  punifhed  with  a  much  forer  Punifliment 
than  he  fliould  have  been,  if  he  had  never  had  an  Offer  of  eternal  Life 
ma  le  to  him  j  which  will  be  the  Cafe  of  fuch  as  enjoy  tiie  Gofpel, 
and  yet  do  not  believe,  Matth.  10.  15.  I  confefs  I  think  that  God 
is  much  more  merciful  unto  fuch  as  never  have  any  Offer  of  Life, 
than  he  is  to  thofe  who  have  an  Offer  on  fuch  Terms. 

And  yet  is  it  not  a  Truth,  that  all  who  enjoy  the  Gofpel  of  Chrlfl, 
feverally  confidered,  are  bound  to  blefs  God  that  he  has  fent  his  Son 
into  the  World  to  redeem  them,  and  fent  his  Gofpel  to  invite  them 
to  believe  in  him,  that  fo  they  may  have  eternal  Life  thro'  him  ?  If 
it  be  faid,  that  no  Man  unto  whom  the  Offer  of  Salivation  is  made 
does  know  any  Thing  to  the  contrary  but  that  he  is  one  of  God's 
Ele6l,  and  fo  fliall  fooner  or  later  be  enabled  to  believe  on  the  Son  of 
God,  and  obtain  Life  thro'  his  Name  ;  I  anfwer,  that  if  he  knew  he 
was  fo,  he  would  be  bound  to  praife  God  for  fuch  an  invaluable 
Mercy  ;  but  fmce  he  does  not  know  whether  he  is  one  of  thefe  or 
not,  he  does  not  know  whether  he  have  any  Caufe  to  give  Thanks 
to  God  for  the  Offer  of  Salvation  or  no  ;  and  God  does  not  re- 
quire us  to  give  him  Praife  for  fuppofed  Favours,  which  we  neither 
do  nor  can  know  we  have  received  :  Nay  rather,  to  do  this  would 
be  to  mock  him.  And  it  feems  as  if  it  would  be  to  mock  us,  if  he 
fhould  make  a  great  Shew  of  Kindnefs  to  us  when  he  really  ftiews  us 
no  Favour,  as  indeed,  according  to  the  Principle  oppofed,  I  affirm, 
he  fhews  none  to  thofe  unto  whom  he  gives  no  Power  to  accept  of 
the  Mercy  which  he  feems  gracioufiy  to  offer  to  them.  But  God 
forbid,  that  I  fhould  have  any  fuch  hard  Thoughts  of  him,  as  to  think 
that  he  offers  Salvation  to  Sinners,  and  threatens  them  with  a  double 
Damnation  in  Cafe  they  perform  not  the  Condition  on  which  that 
Offer  is  made  ;  and  yet  neither  gives  nor  offers  them  any  Power  by 
which  they  may  perform  the  Condition  of  that  (to  all  Appearance) 
mod:  gracious  Offer. 

If  it  be  here  demanded,  what  Mercy  it  is  in  God  to  make  an  Offer 
gf  eternal  Life  to  fuch  Sinners  as  he  certainlv  knows  will  never  accept 

Of 


176       Grace  defended.        \  chIp.  xxl 

of  it  ;  but  will,  notwithftanding  fuch  an  OfFer,  peiifh  forever  :  To 
this  I  anfwer,  that  the  Kindncfs  of  God  in  the  Offers  which  he  makes 
of  his  evcrlafling  Mercies,  muft  he  judged  of  according  to  the  Nature 
of  the  Condition  on  which  he  offers  them,  and  not  according  to  the 
Events  following  fuch  Offers,  and  his  Knowledge  of  thofe  Events. 
What  if  Sinners  never  accept  the  Benefits  offered,  and  God  knew  they 
would  not  when  he  offered  his  Favours  to  them  -,  (as  it  is  impoffible 
that  he  fhould  not  know  what  they  would  do)  yet  fuppofmg  the  Offers 
to  be  made  upon  reafonable  Terms,  fuch  as  ^Sinners  may  comply  with 
if  their  own  wilful  Obftinacy  does  not  hinder  them,  his  Kindnefs  in 
fuch  Offers  is  manifeft.  If  this  be  not  granted  it  will  follow,  that 
God  fhews  no  Kindncfs  in  the  Offers  of  Salvation  which  he  makes  to 
any  others  befides  thofe  that  are  eventually  faved.  But  who  dares 
thus  to  affirm  :  And  I  can  hardly  think  any  Man  will  affirm,  that  it 
is  a  Kindnefs  in  God  to  offer  Salvation  to  any  Sinner  without  ever 
giving  him  Power  to  accept  of  it. 

But  fome  feem  to  fear  that  the  Dodrine  I  plead  for,  is  not  calcu- 
lated to  hide  Pride  from  Man^  and  keep  him  humble.  Unto  which  I 
fay,  (i)  That  I  do  not  think  that  any  DccSlrine  is  well  adapted  to 
make  and  keep  Men  humble  which  is  contrary  to  Truth,  which  I 
fuppofe  the  Doctrine  I  oppofe  to  be.  (2)  I  would  afk  which  of  thefe 
two  Doctrines  has  the  greateft  Tendency  to  make  and  keep  Men 
humble,  vit..  Firft^  this.  That  if  any  Sinner  that  has  the  Offer  of 
Salvation  made  to  him  does  continue  in  hisUnbelief,  and  fo  perifhetb, 
the  Reafon  of  this  is,  becaufe  the  Condition  on  which  God  offered 
to  fave  him  was  wholly  above  hisPower,  and  fuch  as  he  could  not  pof- 
fibly  comply  with  :  Or,  Secondly^  this,  that  if  any  Sinner  fails  of  that 
Salvation  which  he  has  an  Offer  of  in  the  Gofpel,  the  Reafon  is  not, 
becaufe  he  is  utterly  unable  to  accept  of  it  on  Gofpel  Terms  ;  but  be- 
caufe his  Obftinacy  is  fuch  that  he  will  not,  unlefs  God  out  of  his 
diflinguifhing  Grace  does  more  for  him  than  he  ever  does  for  any  Sin- 
jier  that  continues  in  his  Unbelief,  and  fo  perifheth.  This  laft  is 
■what  I  maintain  :  the  former  is  what  I  oppofe.  What  I  affirm  tends 
both  to  humble  and  encourage  Sinners  5  what  I  oppofe  tends  greatly 
to  difcourage  them,  rather  than  to  humble  them. 


PART 


Part   III.   7 
Chap.     I.    J 


Grace  defended.        177 


PART     III. 


^^i^  COME  now  to  the  third  and  laft  Part  of 
^2      i^  my  Elliiy,  which  is  to  Aew, 
^^j3^^8       That  the  Dodrine  maintained  in  the  two 
^ffif-R^^  former  Parts  of  it,   is  a  Truth  of  very  great 
Importance,  and  many  Ways  ufeful. 

If  now  it  be  demanded  of  me  (as  by  fome  it  has 
been)  what  the  Advantages  are  of  infifting  fo  much  on 
the  Hypothefis  I  endeavour  to  defend  ;  and  what  will 
be  gained  by  it,  if  the  Truth  of  it  were  granted  to  me  j 
I  unto  this  anfwer,  Much  every  Way, 

I  prefume  there  is  no  Truth  that  is  aflerted  in  Scrip- 
ture, and  which  can  be  well  defended  by  the  Oracles 
of  God,but  what  may  have  very  profitablelnferences  or 
Conclufions  drawn  from  it :  And  much  more  may  this 
be  aflerted  concerning  a  Truth  fo  abundantly  affirmed  in 
the  Gofpel  of  our  Salvation,  and  interwoven  with  all 
the  Parts  of  it,  as  that  is  which  I  fuppofe  I  have  now 
fufficiently  defended. 

I  fhall,  therefore,  now  proceed  to  inftance  in  fome 
of  the  Advantages  we  gain  by  admitting  of  it  ;  and  to 
fhew  what  ufeful  Inferences  it  yields  to  us  ^  and  this  I 

Chapters. 


will  endeavour  in  the  following 


CHAP. 


178         Grace  defended         \  J^^;  "5; 

CHAP.     I. 

The  First  Use  of  the  Truth  ajjerted^  is^ 
That  it  gives  Light  to  many  Texts  of 
Scripture^  which  ca?tnot  he  well  underjlood 
without  it. 

To  inftance  inf  fome  of  them. 

I.  ^^'®'^®'iU'®®  HERE  are  feveral  Texts  of  Scripture,  in  which 

€-€^€>€^€«€^^  It  is  plainly  affirmed.  That  J  ejus  Chrijl  died  for 
%'%^^'%^%^  all.  Heb.  2.  q.  Tliat  by  the  Grace  of  Gcd  hj 
-3#V  T  ##C^  y^^^j^  ia/le  Death  for  every  Man.  I  John  2.  2. 
tfitlff  ^^'^^  the  Propiiiation  for  our  Sins  :  And  not  for 

^'^^^"^'^^^'^^  with  which  that  well  agreeth,  Ifai.  53.  6.  All 
we  like  Sheep  have  gone  ajlray  :  JVe  have  turned  every  one  to  his  own  Way^ 
and  the  Lord  hath  laid  on  him  the  Iniquity  of  us  all.  We  have  alfo  the 
fame  Thing,  In  efFe(^,  afferted  by  our  Saviour  himfelf,  John  3.  16. 
God  fo  loved  the  JVorld^  that  he  gave  his  only  begotten  Son^  that  whofoever 
helicvcth  on  him/houhhiot  perijh^  but  have  everlajling  Life.  I  know  that 
many  of  our  Divines  endeavour  to  give  fuch  an  Expofitlon  of  thefe 
Places  and  others  like  them,  as  to  reconcile  them  to  their  own  Opi- 
nion of  Chrift's  dying  for  the  Ele£l  only  :  But  my  Defign  is  not  to 
confidcr  the  "Weight  and  Strength  of  what  they  fay  to  this  Purpofc. 
Plowever,  I  know  that  all  they  can  do  or  fay,  does  not  fatisfy  me 
and  many  others.  And  feveral  who  were  no  Artninians  have  endea- 
voured to  maintain  this  as  a  facred  Truth,  That  Jefus  Chrili:  died  for 
the  whole  World  of  Mankind  ;  who  yet  have  maintained  the  Ne- 
ceffity  of  fpccial  Grace,  in  order  to  the  Convcrfion  and  Salvation  of 
the  Elc6l  of  God  :  And  with  thefe  I  agree,  fuppofmg  they  mean, 
(i)  Th:.t  none  will  ever  favingly  believe  in  Chrift,  and  fo  obtain  eter- 
nal Life,  for  whom  God  does  no  more  than  he  does  for  thofe  tlxat 
never  fo  believe.  (2)  That  without  an  A61  of  his  fpeclal  Grace,  and 
of  his  mighty  Power,  fuch  as  none  but  the  EleiSl  have  experience  of, 
none  arc,  or  ever  can  be,  regenerated  or  born  again  ;  But  if  thofe  who 

go 


?ATLT     III. 

Chap 


\  I         Grace  defended.         1 79 


go  this  Way  deny  that  any  bcfidcs  the  Elect  ha^'e  that  Grace  given 
them,  by  the  Help  whereof  they  may  comply  with,  or  perform,  the 
Condition  on  which  Salvation  is  offered  to  them,  not  being  without  a 
Power  by  which  they  may  do  it,  I  can  by  no  Means  agree  with  them. 
By  Grace  I  here  intend  fuch  as  is  meant,  and  to  be  underllood  in 
2  Cor,  6.  I.  and  Ifa'u  5.  4. 

To  what  End  can  we  fuppofe  Jefus  Chrift  flioiild  lay  down  his^ 
Life  to  purch'.ife  Salvation  for  any,  {o  far  fortli  that  they  might  be 
faved  on  fome  Condition  propofed  to  them  in  the  Gofpcl,  (as  he  has 
indeed  done,  'John  t^.  16.  i  John  a.,  g^  10.)  without  a  Suppofition 
of  their  having  Pow^r  given  them  to  perform  that  Condition  ?  What 
Advantage  has  any  Sinner  by  this,  that  he  may  be  faved,  if  he  believe 
and  repent,  or  perform  fuch  or  fuch  a  Condition,  when  he  neither 
is,  nor  ever  will  be,  enabled  to  perform  it  ?  P'or  fuch  muft  as  cer- 
tainly and  unavoidably  periih,  as  they  fhould  have  done  if  Chrift 
had  not  died  for  them.  I  therefore  fuppofe  their  Principles  to  bo 
altogether  inconfilfent,  who  hold,  that  Chrift  died  for  all,  and  yet 
deny  that  God  gives  Pov^-er  to  any  befides  the  Ele61:,  to  perform  the 
Condition  on  which  Salvation  is  offered  to  all,  unto  whom  the  Gofpel 
is  pre:;ched.  And  I  would  here  aflc  any  One  who  thinks  he  can 
vindicate  this  Principle  of  Dr.  Twisse  in  particular,  "  That  Chr'i/i 
''  died  for  ally  i.  e.  to  pur  chafe  Salvation  for  them  on  this  Condition  y 
''  that  they  believe  and  rep er.ty  "  who  yet  hold,  as  I  fuppofe  he  did. 
That  the  Faith  and  Repentance  to  this  End  required  of  Sinners  is  of 
that  Kind  which  is  given  in  Regeneration  ;  and  which  no  Man  can 
have  'till  he  is  born  ao;ain  ;  (becaufc  none  but  the  P^egencrate  can  be- 
lieve and  repent),  hov/  thcfe  Things  can  conliil  one  wi'ch  tlie  other  ? 

But  now,  on  the  Hypothcfis  v/hich  I  have  endeavoured  to  defend, 
Chrift  not  only  obtained  this  Advantage  for  Sinners,  that  they  mi f:,ht 
be  faved  on  the  Condition  of  the  gofpel  Covenant,  but  alfo  obtained 
that  Grace  for  them,  by  which  they  (hould  he  enabled  to  perfc»rm  that 
Condition.  But  then  the  Condition  required,  according  to  my  Prin- 
ciples, is  not  this,  that  they  iavingly  change  their  own  Hearts,  and  be- 
come regenerate  Saints  ;  but  that  they,  in  a  fuitable  Manner,  feek 
to  God  to  do  this  for  them  ;  and  yet  in  fuch  a  Manner,  as  with  his 
Help  they  may,  before  ihey  are  new  Creatures. 

And  thus  I  account  for  what  is  affirmed  in  thofe  Texts  of  Scripture, 
where  Jefus  Chrift  is  i^iid  to  have  died  for  all  Men^  without  denying 
what  is  plainly  afferted  in  them  :  And  I  am  glad  that  on  my  Principles 
I  am  not  obliged  to  depart  from  the  literal  Senfc  of  fuch  Texts. 

Z  2  Aeain 


i8o         Grace  defended,         V^^l^\ 

Again  2.  There  are  in  feveral  Texts  of  Scripture,  fo  far  as  I  can 
fee,  as  ^d^n  conditional  Promifes  o{  converting  Grace,,  as  can  in  Words 
well  be  exprefled ;  fome  of  which  Places  I  hav^e  already  confidered 
and  vindicated  in  this  Difcourfe  ;  zs  Prov.  i.  22,  23.  and  Chap.  2. 
3,  4,  5.  Jam.  I.  5.  Luke  11.  13.  and  others.  But  fuch  as  are 
fixed, in  this  Principle,  That  God  has  not  promifed  to  give  his  holy- 
Spirit  to  any  Perfon,  on  Condition  of  his  doing  any  Thing  that  is 
poffible  for  a  Sinner  to  do,  before  he  is  actually  converted,  and  endow- 
ed with  the  Grace  of  Regeneration,  feeni  to  me  to  be  at  a  great  Lofs 
how  to  account  for  what  is  faid  in  feveral  fuch  Promifes.  Thus  when 
God  promifes  to  give  true  fpiritual  Wifdom  to  thofe  that  cry  after  it,, 
lifting  up  their  Voices  for  it.  fee  king  it  as  Silver^  and  fearching  for  it  as 
for  hid  Treafure,  SLS  m  Prov.  2.  2,  3,  4,  5.  before  mentioned;  the 
Meaning  of  this  Place  is  commonly  faid  to  be,  that  God  will  give 
more  fpiritual  "Wifdom  to  fuch  as  are  already  fpiritually  wife,  which 
fuch  Seekers  are  already  fuppofed  to  be.  Now  this  Place  thus  ex- 
plained, is  not  allowed  to  be  a  Diredlion  to  fuch  as  are  yet  deftitute 
of  faving  Grace  or  Holinefs,  ( the  Wifdom  intended  in  it )  what 
Courfe  they  fhould  take,  in  order  to  their  obtaining  it  ;  (  which  yet 
is  the  plain  Defign  of  the  Words  from  Verfe  i .  to  the  6th.  )  but  only 
to  fliew  fuch  as  are  already  fpiritually  wife,  how  they  may  become 
yet  wifer* 

For  my  Part  I  dare  not  fo  expound  this  Place,  and  feveral  others 
like  it ;  and  I  believe  none  elfe  would,  were  it  not  for  a  pras-conceived 
Opinion,  that  a  Principle  of  faving  Grace  is  not  on  any  Condition 
offered  and  promifed  to  Sinners  :  Which  Opinion  I  know  no  folid 
Ground  for.  Whereas  on  the  other  Hand,  on  the  Principle  by  me 
received,  all  fuch  Places  may  be  taken  and  underftood  according  to 
the  plain  and  literal  Senfe  of  them  j  and  we  need  not  be  put  to  any 
Difficulty  to  account  for  the  Meaning  of  them  :  And  I  can  afTure  my 
Reader,  I  have  met  with  pious  and  learned  Men,  who  have  declared 
to  me,  what  Difficulty  they  have  been  put  to  about  the  Meaning  of 
fuch  Places  ;  and  who  have  declared  their  Satisfadion  in  the  fame 
Account  of  them  that  has  nov/  been  given, 

I  fhall  inftance  in  one  other  Sort  of  Texts,  which,  I  think,  cannot 
be  underftood  without  allowing  my  Hypothefis  to  be  true  :  I  mean 
fuch  Texts  as  require  Perfezjerance,  as  a  neceffary  Condition  of  Man*s 
Salvation,  or  fuch  fpecial  Mercies  as  imply  Salvation  in  them,  to  fuch 
as  pcrfevere,  Matth.  10.  22.  and  Chap.  24.  13.  He  that  endureth  to 
the  Endy  f)allhe  favd.  We  have  the  fame  in  Effect,  Luke  13.  13. 
The  fame  Thing  is  impli;'d  in  Hofea  6.  3.  GaL  6.  9.  apd  I  doubt 

not 


Part  III. 

Chap 


!;  }        Grace  defended.  1 8 1 


not  alfo  in  i/^^.   lO.  25, 30.     I  cannot  think  that  the   Meaning 

of  thefe,  and  fiich  like  Texts,  is  this,  Thatiffuch  as  are  Believers^ 
in  the  ftrideft  Senfe  of  this  Word,  /.  e,  fuch  as  are  born  of  God,  and 
become  new  Creatures^  do  not  fall  from  their  Faith,  and  become  Un-. 
believers,  and  again  Unregencrate,  then  they  fnall  inherit  eternal  Life. 
Such  as  thefe  have  fufficient  Aflurance  given,  that  they  are  in  no 
Danger  of  fuch  an  Apoftacy,  as  appears  in  'John  5.  24.  Rom,  8.  i. 
Jer.  32.  38,  39,  40.  John  10.  27,  28,  29.  i  Pet.  i.  2,-5. 
and  in  many  other  Places,  as  thofe  with  whom  I  difpute  do  acknow- 
ledge. G7/z;/;7//?j  maintain  that  juftlfying  Faith,  by  which  the  Eledl 
of  God  receive  Jefus  Chrift  and  all  his  faving  Benefits,  is  but  one 
A(5t ;  that  a  Sinner  does  no  fooner  begin  to  believe  with  Faith  of  that 
Kind,  than  he  is  perfe6lly  juftified  and  firmly  entitled  to  all  the  ever- 
lafling  Mercies  which  are  offered  in  the  new  Covenant ;  and  that  in 
this  Covenant,  even  his  Perfeverance,  and  his  being  made  perfect  in 
Holinefs,  is  firmly  promifed,  fo  that  there  is  no  PofTibility  that  any 
fuch  fhould  fall  away  and  eternally  perifh. 

Now,  how  incongruous  would  it  be  to  tell  Perfons  in  fuch  a  State 
as  this,  that  they  fliall  be  faved,  if  they  do  not  fall  from  Grace,  re- 
lapfmg  again  into  that  Eflate,  which  they  were  in  before  they  were 
born  of  the  Spirit !  I  think  nothing  could  be  more  abfurd.  I  there- 
fore conclude,  that  the  mentioned  Texts  can  have  no  fuch  Meaning. 
They  cannot  be  intended  as  Cautions  to  regenerate  Perfons,  againfl  a 
total  and  final  Apoftacy,  they  having  already  fully  complied  with  the 
Terms,  on  which  the  whole  of  their  Salvation  is  fccurcd  to  them,  in 
the  Covenant  of  Grace. 

But  now,  on  my  Hypcthefis,  there  may  be  a  fair  Account '  given  of 
all  fuch  Texts  as  thefe  mentioned  :  For,  according  to  that,  I  freely 
acknowledge  a  Perfon  may  have  the  fame  Kind  of  P^iith  which  is  the 
Condition  of  the  new  Covenant,  and  yet  be  fiill  in  an  unregencrate 
and  unjuflified  State  j  becaufe  the  Covenant  1  fpeak  of  does  not  only 
comprife  in  it  the  Condition  of  it,  Men's  beginning  to  a6l  fuch  a 
Kind  of  Faith  :  So  that  believing  for  a  Moment  fnould  be  fufficient  to 
entitle  the  Sinner  to  the  fame  Mercies  of  that  Covenant  :  This,  ac- 
cording to  the  Tenor  of  the  new  Covenant,  will  not  anfwer  the  End  : 
But  the  Condition  of  it  includes  this  alfo  in  it,  that  the  Sinner  that 
would  be  faved  in  the  Way  it  prefcribeth,  mufl  perfevere  and  go  on 
to  believe,  during  the  whole  of  that  Term  of  Time  which  God,  ac- 
cording to  his  good  Will  and  Pleafure,  has  alotted  for  his  Probation, 
in  order  to  his  fecuring  his  eternal  Happinefs ;  which  how  long  it 
may  be,  God  dges  not  ordinarily  reveal  to  thofe  unco  whom  hz  grants 


1 82        Grace  defended.  \ 


Part    III. 
Ch  a  p  .    II. 


it,  but  keeps  it  in  his  own  Power  ;  yet  will  he  be  mindfLil  of  his  Co- 
venant, and  take  Care  to  fulfill  that  Word  of  his,  on  which  he  has 
p-iven  us  Rcafon  to  depend.  Gal.  6.  9.  Let  us  not  he  weary  in  well- 
doing ;  for  in  due  Seafon  we  Jhall  reop^  ifzve  faint  not.  With  which 
Words  many  other  Texts  very  well  agree,  fuch  as  thofe  laft  mentioned, 
Q,n^  Luke  18.  Beginning.  And  then  God  fulfills  fuch  Promifcs  unto 
thofe  who  w^it  for  his  Salvation,  when  he  pardoneth  their  Sins,  and 
poureth  cu-  his  holy  Spirit  on  them,  as  in  JSis  2.  39.  Prov.  i.  23. 
Luke  II.   13. 


CHAP.      IL 

The  Second  Use  ^^/^  the  Truth  maintained^ 
That  it  7^enders  the  Offers  of  Salvation 
made  to  Si?iners  in  the  Go/pel^  very  plain 
a72d  intelligible, 

•^J5g  T  is  very  necefTary  that  the  Gofpel,  and  the  Offers 
3fc^  of  it  made  to  finful  Men,  fliould  be  very  plain, 
?^  and  eaiily  underftood.  Mankind  in  their  lapfed 
%'^>X  State,  unto  whom  the  Offers  of  Salvation  by  a  Re- 
^^4  deemer  are  here  fuppofed  to  be  made,  are  in  a 
r,^^  State  of  Darknefs.     That  is  their  Character,   Eph. 


s;'^"- 


'^^ 


S^j<!^K(Si;^^aS  4.  18.  Having  their  Vyiderfwnding  darkned^  being 
alienated  from  the  Life  of  Gcd^  thro''  the  Ignorance  that  is  in  them^  becaufe 
of  the  Blindnefs  of  their  Heart.  They  are  not  only  exceeding  back- 
ward to  believe,  but  are  alfo  dull  of  underftanding  the  Things  that 
belong  to  their  eternal  Peace  and  Welfare,  however  clearly  they  are 
propoied  to  them  :  How  then  fiiould  they  underhand  them,  if  they 
are  not  clearly  and  intelligibly  propofed  ?  And  it  feems  to  me,  that 
the  common  Way  of  Preaching  the  Gofpel,  is  fomewhat  defedive  in 
this  PvefpecSl:  :  The  Way  is  not  made  fo  plain  as  it  fhould  be.  Now 
I  hope  that  if  the  Do6trine  I  plead  for  be  admitted  as  true,  the  Way 
of  Salvation  by  a  Redeemer  v/iii  be  made  much  the  plainer. 

There  are  two  great  Difficulties  that  the  apoftate  Children  of  Men 
labour  under  s  one  of  them  is  that  State  of  Guilt,  in  which  they,  are, 

ill 


chap."U  Grace  defended.        183 

in  RefpecSt  of  which  they  are  all,  without  Exception .CZ/A/r^^  ofJVrnthy 
Eph.  2.  3.  Gal.  3.  10.  The  other  is  that  Corruption  of  their  Na- 
ture, unto  which,  by  the  Fall,  they  have  been  made  fuhjcit  ;  and 
which  in  the  Way  of  Propagation,  has  been  conveyed  from  Parent  to 
Child,  even  to  all  defcending  from  Adam.,  in  the  Way  of  niitural  Ge- 
neration, from  Age  to  Age,  ever  fmce  the  Beginning  of  the  World  : 
For  Adam^i  our  moral  Head  and  Reprefentative,  having  finned  againit 
God  in  eating  the  forbidden  Fruit,  God  was  fo  provoked  with  hini 
that  he  took  his  Fff)ly  Spirit  from  him,  and  deprived  him  of  his  Iniage^ 
as  was  declared  in  Part  I.  Chap.  I.  And  all  liis  Pofterity  ever  fince, 
beirig  liable  to  the  penal  Confequences  of  his  Apoftacy,  have  been 
brought  into  the  World  in  the  like  miferable  State,  with  Natures  de- 
praved as  his  was.  Hence  fuch  Texts  as  thefc,  Pfal.  51.  5.  &  58.  3. 
alfo  Ifa'i,  48.  8.  Ro?n,  5.  12.  and  Verfe  19.  Now  while  this  Cor- 
ruption remains.  Men  are  uncapable  of  Happinefs  by  a  Sight  of  God, 
and  Communion  with  him,  as  the  Scriptures  abundantly  declare, 
John  3.  3.  and  Verfe  5.  with  which  Places  that  well  agreeth,  i  Cor, 
2.  9,  10.  and  Verfe  14,  15.  and  Matth.  5.  8.  Nor  can  fuch  unclean 
Perfons  enter  into  the  Kingdom  of  Glory,  Rev.  21.  27. 

Now,  that  the  Gofpel  may  afford  fuiHcient  Relief  to  Sinners  wifh 
Relation  to  both  thefe  i3ifFicuities  v/bich  they  are  under,  it  fecirs 
needful  it  fhould  afford  a  Remedy  in  Refpe6l  of  both  ;  ""d  I  fuppofe 
it  does  fo,  by  offering  Deliverance  from  one,  as  well  as  the  other  of 
them,  without  which  it  is  impoiTible  fuch  miferable  Sinners  fliould  be 
made  happy. 

Let  us  now  confidcr,  whether  this  be  really  done  in  the  common 
Way  of  Preaching  the  Goipel  ;  and  whether  it  be  not  done  in  the 
Way  which,  according  to  my  Principles,  it  ought  to  be. 

Firji  then,  according  to  the  common  and  allowed  Way  of  Preach- 
ing the  Gofpel,  there  is  only  fuppofed  to  be  an  Offer  of  Pardon  Q»r  y. 
Juftification  made  to  Sinners,  with  fuch  other  Benefits  as  are  fuppo- 
fed to  follow  thereon  ;  fuch  as  Peace  with  God,  Adoption,  Growth 
in  Grace,  Perfeverance  in  it,  and  eternal  Glory  in  the  heavenly 
World  :  IBut  there  is  no  Offer  fuppofed  to  be  made  to  Sinners,  of 
Regeneration,  or  a  nev/  Heart  and  a  new  Spirit,  or  of  the  refforing 
God's  Image  to  them  ;  which  is  a  Mercy  tliey  as  much  need  as  the 
others  mentioned.  It  is  fuppofed  that  God  decs  not,  on  any  Terms, 
offer  to  do  this  for  them  :  Nay,  it  is  earnefliy  difputcd  that  he  does 
not.  They  are,  indee.d,  told  that  God  may  do  this  for  them,  and 
that  ther^  are  Rcafgns  for  them  to  hope  for  this  \  but  ccndiiional 

Proinife 


1 84        Grace  defended.        \  ^^.7,.  n.' 

Promife  they  have  none,  on  which  they  may  ground  fuch  Hope  :  Nor 
can  they  do  any  Thing,  but  fm  and  provoke  God,  'till  this  be  firft 
done  for  them  ;  and  fo,  I  think,  nothing  that  has  any  Tendency  to 
prevail  with  God  to  grant  them  this  Mercy. 

And  whereas  fuch  Sinners  are  frequently  faid  to  have  an  Offer  of 
Salvation  made  to  them,  this  Salvation  muft  ftill  be  underftood  to 
comprife  no  more  in  it,  than  the  Benefits  mentioned  in  the  laft  Para- 
graph. To  be  fure  it  is  not  fuppofed  to  imply  the  Grace  of  Rege- 
neration in  it  ;  which  I  take  to  be  one  of  the  molt  eminent  Parts  of 
the  Salvation  of  fmful  Men. 

Let  us  a  little  confider  how  Juftificatlon,  Adoption,  ^V.  may  be 
faid  to  be  offered  on  the  Hypothefis  I  oppofe,  where  there  is  no  C)ffer 
fuppofed  to  be  made  of  the  Grace  of  Regeneration.  According  to 
the  Scheme  oppofed  by  me,  the  Offer  of  Forgivenefs,  ^c.  made  to 
Sinners  in  the  Gofpel,  is  made  on  Condition  that  Sinners  believe  on 
the  Son  of  God  ^  but  the  Faith  in  this  Cafe  required  is  fuppofed  to 
be  an  A61:  of  a  regenerate  Soul,  and  cannot  be  exercifed  by  any  Per- 
fon  'till  he  is  firft  born  of  the  Spirit^  and  become  a  new  Creature  ;  which 
Grace  the  Sinner  is  not  fet  in  any  certain  Way  to  obtain  :  So  that 
there  is  fuppofed  to  be  an  Offer  of  Salvation  on  a  Condition  which 
the  Sinner  is  under  a  phyfical  Impoffibility  of  performing,  'till  he  be 
created  anew,  and  this  none  can  do  for  him,  but  God  ;  and  he  does 
not  on  any  Terms  offer  to  do  it,  if  the  Do6lrine  I  oppofe  be  true. 
Such  an  Offer  (if  any  fuch  there  were)  I  confefs,  feems  not  to  me  to 
have  any  Kindnefs  In  it.  If  a  rich  Man  fhould  offer  a  fick  Man  to 
give  him  a  fair  and  large  Eftate,  on  a  Condition  which  none  but  a 
Man  in  Health  can  perform  ;  and  which  the  rich  Man  being  a  Phy- 
fician,  could  only  reftore  to  him,  but  v/ould  not  put  him  in  a  Way  to 
recover,  would  the  fick  Man  in  this  Cafe  think  himfelf  much  obliged 
to  him  for  fuch  an  Offer,  efpeclally  if  he  never  did  the  Thing  for  him  ? 
I  think  he  could  not  have  much  Reafon  for  it.  Yea,  I  think  that 
tho'  there  would  be  the  Shew  of  an  Offer,  yet  really  there  would  be 
none. 

If  it  be  here  faid,  that  Sinners  are  required  to  endeavour  to  believe 
in  Jefus  Chrift,  and  they  do  not  know  but  that  God  may  help  them 
fo  to  do  ;  I  defire  to  know  how  an  unregenerate  Man  may  endea- 
vour to  believe  in  fuch  a  Manner,  as  he  is  affured  he  is  under  a  phy- 
fical Impoflibility  of  doing.  I  have  no  Idea  of  a  Way  to  try  to  do 
that  which  I  have  no  Power  to  do  any  Thing  towards,  and  a  Thing 

in 


Chap,  "l  }         ^^^^^^  defended.        1 85 

in  my  prefent  State  utterly  impoflible  for  me  to  do.  An  unregenerate 
Man  may  pray  to  God  to  give  him  Grace  to  believe  ;  and  to  da  fo 
is  his  prefent  Duty  ;  and  I  believe  in  his  Power  :  But  I  would  be  in- 
formed how  an  unregenerate  Pcrfon  fhould  try  to  do  that  which  he 
is  fare  he  cannot  ?  When  our  Saviour  commanded  the  Man  with  the 
withered  Hand,  to  flretch  it  forth,  Matth.  12.  13.  he  did  not  com- 
mand him  to  do  fomething  which  he  had  no  Power  to  do.  The 
Meaning  of  the  Command  was,  that  he  fhould  attempt  to  do  it,  /.  e. 
by  moving  his  Arm,  or  Parts  contiguous  to  his  Hand  that  was  withe- 
red, which  no  Doubt  the  Man  had  a  Power  of  doing  ;  and  if  he  had 
failed  in  his  Attempt,  he  had  not  therein  been  difobedient  to  ChrifPs 
Command.  But  I  fuppofe  the  Command  implied  a  Promife  of  ne- 
cefTary  Aid,  if  Obedience  to  it  were  regularly  endeavoured. 

Thus,  I  think  it  evident,  that  the  Gofpel  being  underflood  accor- 
ding to  the  Suppofition  I  am  diflatisfied  with,  is  far  from  being  plain 
and  intelligible. 

But,  Secondly y  let  us  confider  on  the  other  Hand,  whether  on  my 
Hypothefis,  the  Offers  of  the  Gofpel  are  not  more  plain  and  eafy  to 
be  underftood  ;  and  fo  better  accommodated  to  the  State  of  a  finful 
World,  to  whom  they  are  fuppofed  to  be  made. 

According  as  I  explain  the  Gofpel  of  the  Grace  of  God,  the  Sal- 
vation offered  in  it  comprifes  all  that  is  neceffary  on  God's  Part,  in 
order  to  the  everlafling  Happinefc  of  thofe,  to  whom  the  Grace  of 
God  is  offered.  God  is  willing  to  give  Grace  and  Glory  ;  and  no  good 
Thing  will  he  withold  from  them  who  humbly  feek  him  for  his  Salva- 
tion. The  Salvation  he  offers  comprifes  in  it,  not  only  the  free  Par- 
don of  all  our  Sins,  and  the  Juftification  of  our  Perfons  in  his  Sight, 
thro*  that  moft  perfe6t  and  everlaUing  Righteoufnefs,  which  Chrift 
has  already  brought  in,  as  in  Dan.  9.  24.  a  Righteoufnefs  ready  at 
Hand,  to  be  imputed  to  all  thofe  that  believe  in  him  who  is  the  Au- 
thor of  it;  and  is  a6lually  imputed  to  all  that  ever  have  believed  in 
him  in  the  Manner  which  the  Gofpel  requireth  ;  and  fhall  be  alfo 
imputed  to  as  many  as  (hall  hereafter  believe  in  him,  Rom.  4.  23,  24. 
The  Salvation  offered  does,  I  fay,  not  only  comprife  in  it  the  Jufti- 
fication of  them  that  believe,  by  the  Righteoufnefs  of  Chrift  imputed 
*to  them  ;  but  alfo  as  a  Confequence  of  fuch  Imputation^  the  Reno- 
vation of  their  Natures  by  the  fpecial  Grace  of  God,  reftoring  the 
Imaf^e  of  God,  which  by  Reafon  of  Sin  we  had  loft  ;  and  which  could 
never  be  reftored,  were  not  Sinners  firft  abfolved  from  their  Guilt,  as 
I  have  abundantly  proved.  In  order  to  their  receiving  fuch  Benefits 
there  i§  fomething  required  of  them,  Namely^  That  they  believe,  re- 

A  a  pent. 


iS6       Grace  defended.         \  J^^;  /J; 

-pent,  aii(i  feek  the  Lord,  l^c,  which  may  not  be  underftood  of  fuch 
Actions,  for  Kind,  as  follow  our  Juftification  and  Regeneration,  but 
fuch  as,  in  Order  of  Nature,  go  before  the  fame,  as  I  have  farmerly 
ihewed.  And  thus  the  Gofpel  is  plain  and  intelligible,  and  the  Grace 
of  God  fliining  forth  in  it,  very  marvellous,  God  in  it  not  requiring 
the  Exercife  of  that  Grace,  which  he  does  not  give,  but  which  Sin- 
ners do  receive  from  him  \  and  which  he  requires  them  not  to  receive  In 
vohiy  2  Cor.  6.  I. 


CHAP.     III. 

The  Third  Use  of  the  DoSirine  injijled  on^ 
That  it  gives  us  a  very  pleafant  and  en- 
dearing View  and  Profpeti  of  the  tmparal- 
lePd  Love  of  God^  in  finding  out^  provi- 
ding and  revealing  fuch  a  TV  ay  of  Salva- 
tion as  that  7nade  known  in  the  GofpeL 

^^D^^&fiGdS^sSG  H  A  V  E  proved.  That  there  is  a  conditional  OiFer 
•S  "^^'  ^%jS*'Mn  of  Salvation  made  to  Sinners  in  the  Gofpel ;  that 


^•^l^o^-^;'  the  Grace  given  in  Regeneration,  is  comprifed  in 
^^§?  the  Salvation  offered  ;  that,  confequently,  that 
^oM?  Grace  cannot  be  contained  or  implied  in  the  Con- 
spGD&ofeS^oMG  ^itionofthe  new  Covenant,  or  in  the  Terms  on 
.6^-  o)  •<;&••«•  •»•  ^hich  God  offers  to  fave  Sinners ;  that,  therefore, 
thefe  Terms  are  fuch,  that  Men  need  not  be  regenerated  or  born  a- 
gain,  in  order  to  their  complying  with  them  ;  but  may,  through  the 
Grace  of  God  granted  to  fuch  as  are  ftill  in  an  unregenerate  State,  be 
complied  with  ;  and  that  Sinners  cannot,  while  they  enjoy  the  Grace 
of  God  granted  to  them  in  and  with  the  Gofpel,  truly  plead  their  ut- 
ter Inability  to  comply  with  the  moft  gracious  Terms  of  the  new 
Covenant. 

And  from  thefe  Things  which  I  now  take  for  granted,  it  plainly 
follows,  that  God  does  in  the  Gofpel  put  Sinners,  to  whom  the  Offer 
of  it  is  made,  on  ^  new  ^Ti^  feconcl  Trials  on  Terms  in  their  Nature 
poffible  to  be  performed  by  them,  in  order  to  tl>eir  eternal  Happinefs ; 

io 


Chap,  l!!.'  \        ^racc  defended.  1 87 

fo  that  if  they  again  mi fcarry,  it  is  bccaufe  they  %vill\,  and  '  not  bc- 
caufe  they  have  no  Power  to  come  to  Jcfus  Chi  lit,  our  glorious  Re- 
deemer, for  eternal  Life  and  Salvation. 

Now,  what  unparalkl'd  Love  is  this  to  fclf-dcftroying  Sinners,  to 
whom  God  may  truly  fay,  as  in  Hofea  13.  9.  O/;  Ifracl,  ihouhajt 
dejiroyed  thy  felf  ',  but  in  fne  is  thine  Help.  This  Love  of  God  is  very 
much  celebrated  in  the  holy  Scriptures.  Give  me  Leave  to  recite  a 
few  of  the  Pailages  wherein  it  is  {o.  John  3.  16.  For  Gcd  fo  hvcri 
the  JVorld^  that  he  gave  his  only  begotten  Son,  that  zvhofoever  beUcveth  in 
him,  fould  not  perijh,  but  have  everlajiing  Life,  i  John  4.  q,  10.  /m 
this  tvas  7nanifejled  the  Love  of  God  towards  us,  becaufc  that  God  fe.nt  his 
cnly  begotten  Son  into  the  IVorld,  that  we  might  live  thro*  him.  Herein 
is  Lovey  fiot  that  we  loved  God,  but  that  he  loved  us,  aud  fent  his  Son  to 
be  the  Propitiation  for  our  Sins.  2  Cor.  5.  18,  19,  20.  God— hath  re- 
conciled us  to  himfelfby  Jcfus  Chrijl,  and  hath  given  to  us  the  Minijlry  of 
Reconciliation  ;  to  ivit,  that  God  was  in  Chrijl  reconciling  the  World 
unto  Imnfelf,  not  imputing  their  Trefpaffes  unto  them  ;  and  hath  comynitted 
ivito  us  the  Word  of  Reconciliation.  Noiv  then  we  are  Amhajfadors  for 
Chrijl,  as  tho"  God  did  befeech  you  by  us  :  We  prav  you  in  Chrifi's  Steady 
be  ye  reconciled  unto  God.  Matth.  23.  37.  O  Jerufalem,  Jerufiilem, 
thou  that  killejl  the  Prophets,  andjlonejl  them  which  arc  fent  unto  thee, 
hoiv  sften  would  I  have  gathered  thy  Children  together,  even  as  a  Hen 
gathereth  her  Chickens  under  her  Wings,  and  ye  would  not  I  Rom.  24. 
Or  defpifejl  thou  the  Riches  of  his  Goadnefs,  and  Forbearance,  and  Long- 
fuffering  ;  not  knoiving  that  the  Gocdnefs  of  Gcd  l:adeth  thee  to  F^epentancc. 
Hofea  1 1.  4.  I  drew  them  zvith  Cords  of  a  Man,  zvith  Bands  of  Love  ; 
and  I  was  to  them  as  they  that  take  off  the  Yoke  on  their  f  aw s  \  and  I 
laid  Meat  before  the?n. 

I  am  not  afhamed  to  fay,  ( if  I  were  I  fliould  be  afhamed  of  tha 
Gofpcl  of  Chrifi-,  contrary  to  i^i^w.  i.  16.  )  that  the  Love  of  God 
thus  manifefted  towards  Sinners,  has  not  a  Relation  to  the  EletSl:  only, 
(  tho'  principally  unto  them  )  but  extends  it  felf  to  the  whole  World, 
as  in  the  mentioned  John  3.  16.  and  in  i  John  2.  2.  Mark  16. 
15,  16.  and  2  Cor.  5.  19.  as  I  will,  if  I  am  put  upon  it,  and  God 
gives  me  Liberty,  more  fully  flicw. 

They  are  greatly  mirtaken  who  thiiik  that  th.e  Goodnefs  and  Kind- 
nefs  of  God  towards  Mankind  appearing,  is  only  to  be  difcovered  and 
judged  of,  by  what  does  in  the  Event  befall  them,  and  not  at  all  by 
the  Nature  and  Tendency  of  what  he  does  for  them.  If  God  affords 
HPto  Sinners  fuch  Means  and  Aids  as,  according  to  the  Nature  of 

A  a   2  Things, 


1 88       Grace  defended.         {  chap.  hl 

Things,  •  are  fufficient  to  put  them  in  a  Way  to  obtain  eternal  Life, 
they  ufing  proper  Endeavours  to  that  End  :  He  therein  difplays  his 
Kindnefs  and  Good-will  towards  them,  what  ever  the  I/Tue  be  with 
Refpe6l  to  them.  Nor  will  God's  fore-knowing  that  thefe  or  thofe 
will  negle6l  or  mifimprove  the  Means  and  Advantages  with  which  he 
favours  them,  alter  the  Nature  of  the  Thing,  and  make  them  no  Be- 
nefits, which  otherwife  would  have  been  fuch  ;  if  it  would  do  fo,  it 
would  be  impoflible  that  any  fhould  receive  real  Benefit  who  finally 
perifti  ;  for  it  is  impoiTible  that  God  ihould  not  know  how  ihcy  will 
improve,  or  rather  mifimprove  them  :  And  if  God  might  not  juftly 
punifli  Sinners,  either  for  not  doing  what  they  fhould,  or  doing  what 
they  fhould  not,  becaufe  he  fore-knew  what  they  wojjld  do,  and  what 
they  would  not,  it  would  follow,  that  he  could  never  juftly  punifn  any 
for  Sin,  becaufe  he  could  not  be  ignorant  of  what  Men  would  do  or 
omit,  before  fuch  Things  were  done  or  omitted.  v 

Now  fince  we  muft  judge  of  the  Goodnefs  of  God  to  Mankind, 
by  the  Nature  and  Tendency  of  what  he  does,  and  not  only  by  what 
eventually  befalls  them,  we  muft  acknowledge  the  great  Goodnefs  of 
God  unto  Sinners,  even  to  thofe  of  them  that  fhall  at  lafr  perifh  ;  e- 
fpecially  this  may  be  afHrmed  on  the  Hypothecs  I  defend  :  And  there 
is  no  Doubt  but  that  God  intends  to  gain  unto  himfelf  a  large  Re- 
venue of  Glory,  on  the  Account  of  what  he  does  for  them,  who  fhall 
eternally  perifh  for  their  Sins,  as  well  as  for  thofe  whom  he  will  eter- 
nally fave  :  And  in  the  mean  Time,  thofe  who  never  will  attain  eter- 
nal Life,  are  bound  to  give  Thanks  and  Praife  to  God,  for  putting 
them  in  a  Way  in  which  they  may  attain  it,  if  the  Fault  be  not  their 
own. 

And  it  is  a  great  Sin  in  God's  own  People,  if  tliey  do  not  confefs 
to  his  Glory,  that  he  deals  very  kindly  by  thofe,  v/ho,  thro'  their  Own 
Fault  and  Negligence,  fail  of  the  Grace  of  God,  and  fall  fnort  of 
eternal  Life.  The  Obftinacy  and  Unbelief  of  Sinners  who  defpife 
his  Goodnefs,  and  tread  under  Foot  theBloo^of  his  dear  Son,  whom 
he  fent  to  fave  them,  ought  not  to  make  us  think  meanly  of  wi:at  he 
does  for  them  \  but  we  fhould  admire  and  magnify  his  Grace  on  the 
Account  of  it.  And  I  confefs  I  cannot  but  wonder  that,  many  who 
treat  of  the  Kindnefs  andCompaflionof  God  towards  perifhingSinners, 
refl:rain  all  their  Difcourfe  about  it,  to  what  he  has  done  for  the  Ele6t, 
as  if  others  were  no  Ways  concerned  in  it  3  which  the  Scriptures  feem 
not  to  do,  as  appears  in  the  Texts  laft  above  quoted,  and  in  many 
others  befide  them,  as  in  Ifai.  53.  6.  All  we. like  Sheep  have  gone  ajlray  : 
We  have  turmd  every  one  U  his  own  Way^  and  th$  Lard  hath  laid  on  him. 

the 


IZl.  Iv.  }        Grace  defended.  1 89 

the  Iniquity  of  us  all.  Hof.  13.  9.  2  Pet.  3.  9.  The  Lcrd  is  77Qt 
fack  concerning  his  Promife  (as  fc?ne  Men  count  Slackncfs)  but  is  lon^- 
fuffering  to  us-ivard^  not  zvilling  that  any  fjould  pcriJJ)^  but  that  all  ft)ould 
come  to  Repentance,  Can  any  pollibly  think  thnt  thefe  Plnccs  and  others 
hke  them,  may  be  undcrftood  only  of  the  ElecSl  ?  and  that  particular- 
ly in  Ezek.  18.  31.  CaJ}  aivay  from  you  all  your  Tranfgrcfj'^cm  zvhereby 
ye  have  tranfgrefed.,  and  make  you  a  new  Heart.,  and  a  new  Spirit  :  For 
tvhy  will  ye  die^   O  Houfe  c/^llVael. 

CHAP.      IV. 

The  Fourth  Use  of  the  Truth  i?'ifijled  o?ty 
viz.  The  Encourage^nent  give?i  to  co?ivi?t- 
ced  and  awakeited  Sinners ^  to  feek  earnejily 
to  Gov>  for  his  fpecial  Grace  and  Mercy. 

liliHililli  F  it  be  a  Truth,  as  I  think  it  evidently  appears  to 

-;^§I^'i^^'^'^^S^"  ^^'  ^^'^^  ^^^  ^^^  ^"  ^^^  ^^^-y  Word,  made  many 
<^A^/^^>Su;^  conditional  Promifes  to  the  Unregenerate,  of  be- 
iS^§^  I    '^p^  itowing  his   fpecial    and    eternal    Mercies    ( the 


^'fe:<'-''3?^-^^^  Grace  of  Reo;eneration  not  excepted  )    on  all  fuch 


'i:\s^yi'%'^PM%':^  -'s  do,  in  the  VVay  by  him  appointed,  ferioufly 
^SlliHilil  ^"^  diligently  fbek  to  him  fbr  them  ;  what  great 
Encouragement  is  there  herein  to  fuch  convinced 
and  awakened  Sinners,  to  comply  v;ith  the  Method  propofed  in  the 
Gofpel,  in  order  to  their  obtaining  thefe  Mercies  ?  There  be  many  of 
the  fmful  Ciiildren  of  Men  too  infenfibieof  their  miferable  State  by. 
Nature  ;  and  thefe  had  need  have  the  Terrors  of  the  Lord  fet  before 
them,  left  they  fliould  remain  infenfible,  and  fo  never  look  out  for  a- 
Remedy,  but  pcrifh  in  their  Sins :  But  the  Cafe  is  not  (o  with  all  : 
There  are  fome  who  have  been  bro't  to  a  Sight  of  the  woful  State 
they  are  in  by  Nature  ;  and  thofe  need  all  the  Encouragement  to  feck 
to  God  for  Mercy,  that  can,  according  to  the  Tenor  of  the  new 
Covenant, be  given  them. 

I  fuppofe  it  will  not  be  denied,   that  Sinners  in  an   unregenerate 
State,  are  f.^metim-.s  greatly  awakened,  and  in   f^:>me  Sgrt  humbled, 

under 


1 90        Grace  defended.  \ 


Part    III. 
Chap.  IV. 


under  a  deep  Senfe  of  their  wretched  State  by  Nature.  The  Spirit 
of  God  Tent  to  convince  the  World  of  Sin,  Righteoufnefs,  and  Judo;- 
ment,  does  fo  fet  home  the  Terrors  of  the  broken  Covenant  of  Works 
upon  their  Souls,  that  they  fee  themfelves  in  fuch  Danger  of  Damna- 
tion, that  they  are  put  upon  enquiring,  what  they  JJ)all  do  to  he  faved^  as 
in  J(^s  2.  37.  and  Ciiap.  16.  30.  And  nov/  they  defire  to  flee 
from  the  Wrath  to  come  ;  and  it  may  be  are  convinced  that  they  cannot 
be  faved  by  any  Righteoufnefs  of  their  own  ;  being  fenfible  that  in 
their  prcfent  State  of  Sin  and  Death,  they  cannot  perform  any  Anions 
truly  holy  ;  and  that, if  they  could, they  fiiould  not  thereby  deferve  any 
Favour  at  the  Hand  of  God  ;  and  that  they  are  therefore  wretched, 
m'ifcrable,  poor,  blind,  and  naked  :  And  now  they  would  be  glad  to  fee^ 
a  Door  of  Hope  opened  to  them  :  And  hereupon  having  had  the  Gof- 
pel  preached  to  them,  they  begin  to  conceive  that  there  is  fome  Hopes 
for  them,  and  fome  Encouragement  given  them,  and  upon  this  they 
begin  to  cry  to  God  for  Mercy.  Rut  all  this  nothv/ithftanding,  they 
are  in  a  State  of  Nature  ftiil,  and  have  not  yet  attained  the  Faith  of 
Gcd^s  EleSi,  and  the  Remiilion  of  their  Sins  :  Or  may  we  ver»ture  to 
tell  them  the  Biiierfiefs  of  Death  is  pajl  ivith  them,  being  ■Axt?.^^  paffed 
from  Death  to  Life,  and  that  there  is  no  Condemnation  for  theyn,  as  being 
in  Chriji  Jcfiis  ?  John  5.  24.  and  Rom.  8.  i.  If  we  fhould  tell  them 
{o,  they  would  be  Fools  if  they  believed  us,  without  any  better  Evi- 
dence of  a  State  of  Grace,  than  any  Thing  that  is  above  exprefied. 
However,  it  will  be  acknowledged,  that  thefe  ought  to  be  encoura- 
ged to  feek  to  God  in  the  Way  of  Duty  and  Well-doing,  for  his. 
cverlafting  Mercies,  and  in  particular  for  the  regenerating  Influences 
of  his  holy  Spirit. 

And  here  the  ^.eflion  is.  What  Encouragement  may  thefe  have 
from  the  Word  of  God,  to  feek  to  him  for  the  mentioned  Favours  ? 
Nov7  fome  mud:  on  their  Principles  fay  to  them,  "  God  calls  you  to 
"  feek  to  him  for  his  faving  Grace,  but  has  not,  indeed,  promifed 
''  that  he  will  grant  you  the  Defires  of  your  Souls  herein  ;  but  it  may 
*'  be  he  will  do  {o  ;  for  he  is  very  gracious  and  merciful,  and  does 
*«  beflow  his  Grace  on  many  that  feek  to  him  for  it ;  and  you  do  not 
"^  know  but  he  may  do  fj  for  you,  as  well  as  for  others  :  Tho'  it 
'•  m. ay  be  a  Truth,  that  after  all  your  Strivings  and  Seeking,  you 
*'  may  fail  of  the  Grace  of  God,  and  perifh  for  ever:  But  there  is 
''  Room  for  you  to  hope,  that  God  will  beftow  his  Grace  upon  youj 
<'  if  you  diligently  feek  him  for  it,  and  perfevere  in  fo  doing-:  But 
«'  however  you  canncK:  befure  of  this,  there  being  no  Promifc  of  it  in 
««  the  Word  of  God.' 

But 


Part    III. 
Chap.  IV. 


\  Grace  defended.        191 


But  on  the  Hypothefis  I  advance,  we  may  fay  to  fuch  awakened 
Sinners  as  are  before  mentioned,  who  alfo  have  begun  to  feek  the 
Lord  ;  "  Go  on,  poor  Souls,  cry  to  God  Day  and  Night,  and  ceafe 
"  not:  Work  out  yrjiir  otvn  Salvation^  \\x\<\  do  \l  ivith  Ft\ir  and  T'rc??!- 
*'  bling^  left  thro'  your  own  Negligence  you  fail  of  the  Grace  of  God, 
*<  and  perifli  for  ever.  Confider  how  ready  Gcd\s  to  work  in  you  both 
<'  to  IV  ill  and  to  do  a-c  cor  ding  to  hk  own  good  Will  and  Fleafure.  You 
*'  need  not  doubt  of  his  Mercy  to  you,  if  you  perfcvere  in  fecking 
"  him.  He  has  not  [aid  to  the  Seed  cf  Jdcoh,  (who  prayed  earneftly 
<'  and  prevailed,  Gen.  Chap.  36.  )  feek  ye  my  Face  in  vain.  ,J  There^ 
*'  fore  never  doubt  ;  foryejhallin  due  Time  reap^  if  ye  faint  not.  * 
*'  S  eek^  and  ye  f jail  find  i  knocks  and  it  fiall  be  opened  unto  you.,  &c.  f 
"  God  will  certainly  ^/y^  ^zV  holy  Spirit  to  them  that  afk  him.  ||  Then 
''  fJmll  ye  know.,  ifyefoltoiv  on  to  know  the  Lord :  His  going  forth  is  pre- 
<'  pared  as  the  Adorning  ;  he  foall  come  upon  us  as  the  Rain^  as  the  former 
*'  and  latter  Rain  up 071  the  Earth.  §  If  thou  criejl  after  Knozuledge^ 
*'  and  lift  eji  up  thy  Voice  for  Under  ft  ancling  ;  if  thou  feekeji  her  asSilver^ 
*«  and  fear  ch  eft  for  her  as  for  hid  Treafure  \  then  fjalt  thou  underjiand 
< '  the  Fear  of  the  Lord  j  and  find  the  Knowledge  of  God.  4. 

Thus  may  we  treat  awakened  Sinners  on  my  Principles.  Now, 
is  there  not  a  great  Advantage  in  having  a  Foundation  in  the  Word 
of  God,  thus  to  treat  thofe  that  defire  Encouragement  to  feek  God's 
Face  ?  Has  not  a  poor  Sinner  on  this  Hypothefis,  greater  Encourage- 
ment to  feek  the  Lord,  than  on  their's,  who  only  hold,  that  there  ar^ 
Grounds  of  Hope  that  God  will  convert  and  fave  thofe  who  earneftly 
feek  him  for  his  converting  Grace  ;  but  deny  that  he  has  promifed 
that  he  v;ill  do  fo  ?  Surely  this  is  an  Advantage  that  ought  not  to  be 
lightly  efteemed. 


I  Ifai.  45.  19.     *  Gal.   6.  9.     t  iMatth.   7.   7,  8.      |1  Luke 
II.  13.     §  Hofea  6.  3.     4.  Prov.  23.  5. 


x:h.ap. 


192         Grace  defended.         \  c^lp.  v^; 

C  H  A  P.     V. 

The  Fifth  Use.  The  Truth  maintained  171 
this  EJfaj/y  takes  from  all  thofe  who  refufe 
the  great  Salvation  offered  in  the  Go/pel ^ 
any  Room  to  excufe  themfelves. 

&iSQ0<i0Sx^^^  HAT  Sinners  who  negle6l  their  Duty,  and  the 
Mh^d^k'^k'-^rh  gi'-^t  Salvation  ofFered  to  them  in  the  Gofpe],  are 
•%S^^^^§<'W  ^'^^y  ^^^  ^^  endeavour  to  excufe  ihe-mf elves  in  the 
^&'>^  J  fe^^S?^'  Negleft  whereof  they  are  guilty,  is  too  evident  to 
S^f.^C^^-S^  need  Time  and  Pains  to  be  fpent  in  the  Proof  of  it. 
^Ms-Sg'^^mG^^SS^  -^'^^  Satisfadion  as  to  this, we  need  only  turn  to  the 
.^^•^.^.%-o.  ".<»•'■.*•  Parable  of  the  great  Supper,  Luke  \\.  i8,---23. 
And  fo  far  as  my  Obfervation  reacheth,  there  is  Nothing  by  Sin- 
ners more  frequently  pleaded  as  an  Excufe  for  their  wicked  Negk(5t 
of  the  Salvation  ofFered,  and  Duties  required  of  them;  than  their  utter 
Inability  to  comply  with  the  Terms  of  the  Gofpel,  and  perform  the 
Conditions  of  the  new  Covenant.  They  plead,  that  it  is  not  in  their 
Power  to  believe  and  repent,  and  to  call  upon  God  in  a  Manner 
acceptable  to  him :  They  fay,  that  fuch  as  are  ftill  in  an  unregenerate 
State  are  wicked  Perfons,  and  if  they  fhould  attempt  it,  all  that  they 
could  do,  would  be  an  Abomination  to  the  Lord,  and  would  but 
provoke  him.  And  indeed  I  know  not  very  well  how  to  anfwer 
llich  Objc6lions,  on  the  Hypothecs  I  oppofe  j  for  if  all  that  it  is 
pofiible  for  the  Unregenerate  to  do,  is,  as  we  are  taught,  truly  and 
properly  Sin  ;  and  we  do  but  provoke  and  offend  the  moft  High  God 
in  the  beft  of  cur  Actions,  while  we  are  in  that  State,  it  is  not  eafy, 
if  pofTible,  for  fuch  Sinners  to  fee  that  their  Attempts  to  feek  the 
Tord,  will  be  like  to  turn  to  their  Advantage. 

But  now,  if  the  Cafe  be  otherwife  than  is  by  many  fuppofed,  and 
even  as  I  have  maintained  it  to  be,  namely,  That  the  Condition  on 
which  Salvation  is  offered  to  Sinners,  does  not  confift  in  any  A61  or 
A6ls,  to  be  performed  by  them  after  they  ?i.XQ  born  of  the  Spirit^  and 
become  ngw  Creatures ;  but  in  fuch  a  Kind  of  Faith,   Repentance,    and 

Seeking 


Part  III. 
Chap.   V. 


}  Grace  defended.        193 


Seeking  of  God,  as  convinced  and  awakened  Sinners,  tho'  unregenc- 
rate,  are  capable  of,  during  the  Day  of  their  Vifitation,  while  God  is 
ftriving  with  them  by  his  Word  and  Spirit ;  then  the  feeming  Strength 
of  the  Objedion  vanifheth  away,  and  there  does  not  appear  to  be  any 
Force  in  it  at  all. 

For  according  to  my  Hypothefis,  thofe  who  go  about  to  excufe 
their  Unbelief  and  Impenitency,  from  a  pretended  utter  Inability  to 
do  the  Things  required  of  them,  ought  to  be  told  plainly,  that  this 
Plea  of  their's  is  utterly  falfe,  and  that  they  fpeak  falfly  in  fiying,  that 
God  in  this  requires  of  them  what  they  arc  not  able  to  perform.  If 
it  be  faid,  that  they  cannot  do  it  without  Help  from  God,  I  anfwer, 
that  God  does  not  require  them  to  do  it  without  Help  from  him  :  He 
actually  affords  them  the  Aids  neceflary  in  order  to  their  beginning  to 
do  what  he  requires  ;  and  is  ready  to  afford  them  more  Help,  if  they 
need  and  defire  it.  I  doubt  not  but  fo  much  is  intended  in  Jam.  4, 
8,  9,  10.  Draw  nigh  unto  God,  and  he  will  clraiv  nigh  unto  you  :  Ckanfi 
your  Hands,  ye  Sinners,  and  purify  your  Hearts,  ye  Double-minded,  Be 
affiiolcd,  and  mourn,  and  weep  :  Let  your  Laughter  he  turned  into  Mourn- 
ing, and  your  Joy  into  Heavinefs.  Humble  your  f elves  in  the  Sight  cfihe 
Lord,  and  he/hall  lift  you  up. 

Ye  unregenerateSinners,  if  ye  fay  ye  cannot  do  th's,  by  the  Help  of 
that  Grace  which  God  either  gives  or  offers  you,  ye  belie  the  Lord,  as 
the  Phrafe  is,  y^r.  5.  12.  Our  Lord  upbraided  the  unbelieving  Jews 
that  they  would  not  co7ne  to  him,  that  they  jnight  have  Life,  John  5.  40. 
They  could,  I  acknowledge,  have  truly  iaid,  that  they  could  not  do 
this  unlefs  God  drew  them  ;  but  they  could  not  truly  fay,  that  God 
drew  them  not,  He  drew  them  with  the  Cords  of  a  Man,  and  vAth  the 
Bands  of  his  Love,  as  in  Hof.  10.  4.  The  Gocdnefs  of  God  leadeth 
even  thofe  unto  Repentance,  who  after  the  Hardnefs  and  hnpeniiency  of 
their  Hearts,  treafure  up  un}o  themf elves  IVrath  a  gain  ft  the  Day  ofJVrath^ 
and  Revelation  of  the  righteous  fudgmcnt  of  Gcd,  Rom.  2.  4,  5.  A 
Man  cannot,  I  confefs,  become  a  new  Creature,  imlefs  God  creates 
him  anew,  giving  a  new  Heart  to  him  :  But  they  fpeak  falfly  who  fay 
they  cannot  feek  to  God  for  the  Mercy,  'till  he  has  tirft  granted  the 
fame  to  them.  Corazln  and  Bethfaida,  as  well  as  Tyre  and  Sidon, 
might  have  repented  in  Dujl  and  AJhes,  tho'  God  had  not  firft  given 
them  new  Hearts.  Maith,  11.  21,22.  Nineveh  (\\<l(o^  fonah  3. 
5.  6. 

B  b  CHAP. 


i 


Part    IIL 
VI. 


194        Grace  defended.         {  chap 

CHAP.     VI. 

The  Sixth  Use.  The  Truth  pleaded  for  be- 
ing allowed^  does^  without  any  Difadvan- 
tage  to  the  calvinian  Scheme^  re7nove  out  of 
the  Way  the  greatefi  Difficulty  that  atte?^- 
deth  it ;  and  re72ders  it  the  more  eafy  to  be 
received  and  defended. 

«|6^*it^4^^*|e-:^  N  the  Hypothefis  pleaded  for  In  this  Difcourfe,  I 
'l'^.^^?^5^4*  conceive  fome  Grounds  to  hope  for  a  better  Ac- 

of  fome  of  the  Points  in  Contro- 
ixt  thofe  who  are  commonly  called 
and  fuch  as  arc  called  Arminmu  :  At 
hope  that  if  my  Hypothefis  might  be  ad- 
T^^^^^^^i;  mitted,  the  Way  would  be  thereby  paved  for  the 
"^  «.*  «.  *-■  contending  Parties  to  come  to  a  better  Under- 
flanding  of  fome  (  at  leallone  )  ofthemoft  important  Artides  contro- 
verted betwixt  them  ;  and  this  without  the  leaft  Damage  to  the  Sub- 
ftance  of  that  Hypothefis  which  Calvmjls  endeavour  to  fupport, 
againft  thofe  who  are  for  the  Arininian  Scheme,  in  which  we  think 
fome  of  the  Dodlrines  of  Grace  are  not  well  alTerted. 

Many  of  thofe  by  whom  fevcral  of  the  Anmnian  Doctrines  feem  t(i 
be  fomething  favoured,  appear  to  me  tobcPerfons  ofgreatSerioufnefs  ; 
and  I  cannot  think  that  the  Oppofition  which  they  fometimes  make 
againft  fome  Things  in  the  Scheme  by  Calvinijls  pleaded  for,  arlfeth 
from  an  Enmity  in  their  Hearts  againft  the  Grace  of  God  ;  but  ra- 
ther, left  while  Men  maintain  the  Sovereignty  of  God,  in  the  Affair 
of  Man's  Salvation,  in  the  Manner  that  m2iny Calvinijii  do,  they  fhould 
thereby  refledl:  fome  Difhonour  on  the  Attributes  of  his  Juftice  and 
Holincfs,  the  doing  of  which  they  feem  to  dread.  However,  I  be- 
lieve it  will  be  fafeft  for  us  to  be  as  charitable  as  may  be,  in  our  Opini- 
on of  fuch  Perfons  ;  and  that  we  take  Care  not  to  make  the  Differ- 
ence more  and  greater  than  we  need. 

New, 


chap.vl  ]        Grace  defended.  195 

Now,  fuppofe  the  Hypothefis  which  I  have  advanced  and  plcadcil 
for,  be  a  Truth,  I  hope  our  owning  and  allowing  of  it  wou'd,  as  1  have 
faid,  render  feveral  other  Things  contained  In  the  Scheme  maintained 
by  the  Orthodox,  the  more  ^■x{'j  to  be  admitted  by  fuch  as  at  prefent 
fecm  to  be  afraid  to  own  and  embrace  them.  And  that  I  may  make 
what  I  here  fay  the  more  probable,  I  will  give  fome  Inftances,  in  which 
I  apprehend  Things  might  prove  as  I  hope  and  defirc  they  may. 

The  jirj}  of  thefe  Is  the  Cafe  of  Original  Sin.  Calvinijis  generally 
maintain,  that  the  Guilt  oi  Ada?n^s  fir  It  and  great  Tranfgrefiion,  has 
fallen  on  all  his  Polterlty  j  and  that  they  are  all  thereby  become  na- 
turally Children  cf  JFraib,  and  Heirs  of  Death.  They  hold  alfo,  that 
on  the  Apoftacy  of  our  firfl  Parents  from  God,  they  loft  his  Image, 
in  wliich  they  were  created  ;  and  their  Natures  were  fo  dtpravcd, 
that  they  v/erc  thereby  rend  red  uncapable  of  performing  any  Adions 
truly  gracious  and  holy,  and  as  fuch  acceptable  to  the  Lord  ;  and  \o 
were  uncapable  of  Communion  with  him,  and  the  Enjoyment  of  him, 
without  the  Pardon  of  Sin  and  renewing  Grace.  They  alfo  maintain 
that  in  this  deplorable  State  all  the  Off-fpring  of  the  firft  Jdam  are 
involved. 

And  hereupon  they  further  aiFn'm,  that  beforcMen's  Regeneration, 
they  are  utterly  uncapable  to  accept  the  Terms,  or  perform  the  Con- 
ditions, required  of  Sinners  in  the  Gofpcl,  in  Order  to  their  Salvation; 
becaufe  they  fuppofe  the  Gofpel  in  this  Cafe  rcquircth  fonieihing,  the 
doing  whereof  fuppofcth  Men  firft  born  again,  and  become  new  Crea- 
tures ;  which,  they  fay,  few  ever  attain  to  :  Nor  have  Sinners  any 
Offer  of  this  Grace  made  to  them.  Now,  if  it  be  thus,  thinks  the 
Perfon  inclining  to  Arfnmianifm  ;  (and  who  is  there  but  by  Nature  is 
not  inclined  to  Error  ?  )  if  this  be  the  Dcclrine  of  original  Sin,  and 
the  Confequences  following  on  it,  I  cannot,  I  v*'ill  not  receive  it,  'till 
I  can  fee  fuch  Evidences  for  it,  as  will  compel  me  to  yield  my  AiTent 
thereunto.  And  now  fcarce  any  Evidence  will  convince  fuch  Pcrfons 
that  a  Dcdlrine  is  true,  that  is  (o  hard  to  be  digcfted. 

But  now  let  fuch  Diflnfers  from  the  cahinian  DoSlrines  be  told, 
that  the  Doclrine  of  original  Sin  is  indeed  a  great  Truth  ;  and  that 
the  fame  may  be  defended,  being  duly  ftated  and  underftood  ;  but 
that  it  is  true  alfo,  that  God  had  a  Defign  of  glorifying  his  Grace  and 
Mercy,  in  the  Redemption  of  Mankind  when  fallen  into  a  State  of 
Sin  ;  and  that  for  this  End,  God  fent  his  Son  into  the  World  (o  to 
4ie  for  iiii  Men,  that  they  might  be  favcd  oii  the  Terms  of  a   new 

B  b  2  Covenant 


1 9^5         Grace  defended.        \  chaI.  vl 

Covenant,  which  Terms  are  not  fuch  as  they  are  not  able  to  comply 
with,  by  the  Help  of  God's  Grace  afforded  to  them,  nor  fuch  that 
they  mult  be  favingly  converted  or  born  again,  before,  and  in  order 
to,  their  Performance  of  them  j  but  fuch  as  thro'  God's  Help,  by  bis 
Word  and  Spirit,  they  may  come  up  to  in  their  prefent  State  j  and 
fo  obtain  Deliverance  from  Sin  and  Death,  if  it  be  not  their  own  Fault 
in  refufmg  the  Mercies  offered  to  th^m.  If  thefe  Truths  are  owned 
and  allowed,  I  think  many  People  would  not  be  fo  averfe  to  the  Doc- 
trine of  original  Sin  as  they  now  feem  to  be  :  For  thus  theGofpel  pro- 
pofeth  a  Remedy  againft  it,  to  every  Perfon  afflided  with  the  Senfe 
of  it,  inafmuch  as  it  tells  every  Sinner  how  he  may  come  to  have  his 
Nature  renewed,  and  the  Image  of  God  reftored  in  him  ;  and  that 
the  Condition  unto  this  End  required  of  him,  is  not  fuch  as  a  Perfon 
in  a  State  of  Nature  cannot  by  God's  Help  perform. 

Secondly^  Another  Point  which  I  here  intend  is  that  of  Converfwn 
or  Regeneration  :  In  this  I  think  Caivirnjis  and  Ar?7unians  differ  greatly. 
Calvinijfs  (at  leafl  many  of  them)  hold,  that  true  faving  Ccnverfton^ 
which  they  alfo  call  Regeneration.,  is  a  great  Change  v/rought  in  the 
Soul  of  a  Sinner  by  the  Spirit  of  God,  whereby  he  has  a  new  Biafs 
or  Difpofition  given  him.  By  this,  according  to  them,  the  loft  Image 
of  God  is  reftored  to  a  Sinner  :  Of  carnal  he  is  hereby  m3.de  fpiritua I y 
having  a  new  Heart  given  to  him.,  and  a  new  Spirit  put  within  hirn,  as 
in  Ezek.  36.  26.  And  this  they  think  is  an  injiantaneous  Change  ; 
and  that  the  Soul  Is  pajjive  in  it,  having  no  Hand  in  the  working  of 
it  ;  but  that  it  is  wholly  a  Work  of  God  by  his  Holy  Spirit,  creating 
Men  anew  in  Chriji  "Jefus  unto  good  Works ^  as  in  Eph.  2.  10.  Pfal.  51. 
10.  John  1'  8.  and  Chap.  i.  13.  Eph.  2.  19,  20.  and  many  other 
Places. 

Add  hereunto,  that,  according  to  Calvinijls^  Sinners  can  do  no 
Actions  that  are  fpiritually  good,  or  truly  holy,  'till  this  Change  be 
iirft  wrought  in  them  ;  and  confequently,  it  is>  impoflible,  (as  they 
think)  that  any  Sinner  fhould  perform  the  Condition  on  which  Sal- 
vation Is  offered  to  him,  'till  he  is  firft  converted  and  bG7'n  of  the  Spirit, 
as  is  above  expreffed.  And  they  further  think,  (fome  of  them  at  leaft) 
that  God  has  no  where  offered  or  promifed  in  his  Word,  on  any 
Condition  whatfoevcr,  that  he  will  work  fuch  a  Change  in  any  Sin- 
ner's Soul  :  And  yet  if  any  Sinner  does  not  believe  with  fuch  a  Kind 
of  Faith  as  can  only  be  cxercifed  by  one  already  fo  converted,  he 
Ihall  be  more  feverely  punifhed,  than  if  he  had  never  Jiad  any  Offer 
of  Salvation  made  to  him.  ~ 

Now 


Chap.  vi'.  }         Gvacc  defended.         197 

Now  thofe  who  are  inclined  to  Arminianlfm  think  this  Do^Strinc  is 
fo  harfh  they  cannot  endure  it :  Nor  does  it  feem  to  them  any  Way 
agreeable  to  the  infinite  Goodncfs  and  Mercy  of  God,  made  known 
and  revealed  in  the  Gofpel.  And  then  fuch  feck  to  find  fome  Flaws 
in  the  Doctrine  mentioned  ;  and  what  moft  readily  offers  itfelfto 
their  Mind  is,  that  thofe  who  thus  hold  are  miftakcn  with  Refpccf!:  to 
the  Nature  of  Converfion  ;  and  that  Converfion  or  Regeneration  is 
no  fuch  Thing,  as  they  imagine  it  to  be. 

The  Nature  of  Man  (think  they)  is  not  {o  corrupted,  as  to  need 
fuch  a  mighty  Work  of  the  Spirit  of  God,  in  order  to  the  changing 
of  it.  The  Miniftry  of  the  Word,  they  think,  and  thofe  Motions 
and  Convictions  of  God's  Spirit,  which  he  affords  to  Sinners  under 
the  Gofpel,  are  fuilicient  to  work  all  the  Change  in  them  that  is  ne- 
ccffary  in  order  to  their  eternal  Happinefs  :  And  what  is  talked  of 
more  than  this,  is  a  mere  Fi6tion  of  fome  Men's  Brains,  and  has  no 
Foundation  in  the  Word  of  God,  on  which  it  can  be  built. 

But  unto  fuch  as  thefe  I  fay,  according  to  my  Hvpothefis,  there  is 
indeed  a  great  Miftake  relating  to  the  Matter  under  Confideration  ; 
but  it  does  not  lye,  as  they  imagine,  in  the  Doftrine  of  Regeneration 
by  Calvin'ifls  maintained.  Sinners  need  by  Converfion  or  Regene- 
ration, fuch  a  Change  as  they  hold  neceffary.  The  Depravation  of 
their  Natures  by  original  Sin^  renders  fuch  a  Change  indifpenfibly 
needful,  as  our  Saviour  himfclfteacheth,  J:bn  3.  3,- -8.  and  as  is 
in  many  other  Places  of  Scripture  manifefted. 

But  the  Mijtake  lies  In  this,  that  it  is  not  truly  fuppofed  and  main- 
tained, that  the  Condition  required  of  Sinners  in  the  Gofpel,  in  order 
to  their  Salvation,  is,  that  they  believe  and  repent  with  a  Kind  of 
Faith  and  Repentance,  of  which  no  Sinner  can  be  the  Subject,  Vv'ho 
is  not  firfl  born  ofGod^  and  fo  a  new  Creature  ;  and  confequently  in  a 
State  of  Salvation,  before  ever  he  exercifeth  fuch  Faith  and  Repen- 
tance :  When  indeed,  God's  giving  us  that  Grace  whereof  fuch 
Faith  and  Repentance  is  the  Fruit  and  Exerclfe,  is  his  faving  us  ;  not 
that  whereby  we  are  enabled  and  difpofed  to  perform  the  Condition 
required  of  us.  No:  The  Condition  required  of  us,  is,  that  we, 
wretched.^  and  miferable^  and  poor,  and  hlindy  and  72aked  as  we  are,  ap- 
ply our  felves  to  Jefus  Chrift,  for  Gold  tried  in  the  Fire,  (  true  Grace  ) 
that  zve  rr,ay  le  rich  ;  for  zvhite  R<iimcnt,  (  his  perfect  RIghteoufnefs) 
that  zve  may  he  ckathed,  and  that  the  Sha?ne  of  cur  Nakednefs  do  not  ap- 
pear  ;  and  for  Eye-Salve,  to  anoint  cur  Eyes,  that  we  may  fee.  Wc 
muft  not  ftay  'till  we  are  renewed  and  fandtified  by  the  Spirit  of  God, 

■"  bcfbre 


1 9  8       Grace  defended.         \  S^^p.  "i. 

before  we  do  this  ;  but  out  of  a  Senfe  of  our  Miiery,  make  Hafte  to 
Chrift  to  do  it  for  us :  And  awakened  Sinners  may,  by  the  Help  of 
that  Grace  of  Gcd^  which  they  fhould  not  receive  in  vain^  do  thus. 
Tho'  their  Hearts  arc  not  yet  changed  by  the  Grace  of  Regeneration  ; 
yet  they  may  go  to  him  for  that  Grace.  When  G<')d  requires  this  of 
us,  he  requires  not  what  is  above  our  Power,  and  impoffible  for  us, 
being  furniflied  with  that  mentioned  Grace  of  his,  2  Cor.  6.  i.  Tho' 
we  cannot  regenerate  our  felves,  yet  it  is  not  true,  that  we  cannot  ap- 
ply our  felves  to  Chrifl-  to  work  this  great  Change  in  us  by  his  Spirit. 
And  he  invites  and  requires  us  thus  to  do  ;  and  has  promifed,  that  if 
we  do,    he  will  not  cafl  us  outj  John  6.  37. 

Let  this  Do(Slrine  be  owned  and  preached  among  us,  to  awakened 
Sinners,  tho'  unfandlfied,  that  we  may  thereby  encourage  them  to 
lay  hold  on  God's  Mercy  ;  and  it  is  polTible  Arminians  may  then 
think,  that  they  have  far  lefs  to  cavil  againft  in  our  Dc6trine  of  Rege- 
7ieratio?7,  than  they  fhould  have  if  this  were  denied.  I  am  in  Hopes, 
that  if  this  Truth  were  duly  acknov/ledged,  fuch  as  are  difpofed  to 
Jrmi7iianifm  among  us,  would  be  more  inclined  to  receive  our  Doc- 
trine, in  fuch  Articles  of  it  as  are  indeed  effential  to  it. 

Thirdly.,  There  is  one  Point  more,  which  is  very  efTential  to  the 
Scheme  which  I  have  endeavoured  to  explain  and  confirm  ;  whicli  be- 
ing allowed,  and  clearly  afTerted  among  us,  would  have  a  great  Ten- 
dency to  gain  over  to  us  fuch  as  lean  towards  Ar?niniamf7n  ;  and  make 
them  more  favourably  inclined  towards  our  Dodrine :  And  this  is. 
That  God  does  not  cither  hy  his  Decree,  or  the  Execution  cfit,  lay  a  Ne- 
cejfty  on  any  of  his  Creatures  to  fin  againfi  hi?n.  This  is  one  ot  the 
Things,  about  which  the  Arminians  contend  very  earneflly  with  Cal^ 
vifiijlsy  v^ith  Relation  to  our  Dodlrine  :  And  tho'  much  of  what  they 
lay  on  this  Head,  is,  if  I  miftake  not,  very  unjuft  ;  yet  on  the  other 
Hand,  I  am  of  Opinion  that  {omQ  Calvin l/ls  have  faid  Things  with 
Refpedt  to  God's  Decree,  which  have  given  too  much  Occafion  of 
Offence  to  thofe  who  differ  in  Judgment  from  them.  If  it  were 
granted  on  our  Part,  (i)  That  God  does  neither  in  his  Decree,  nor 
in  the  Execution  of  it,  take  away  the  Liberty  of  free  Agents,  fuch  as 
Men  and  Angels  are.  (2)  That  when  it  is  faid,  that  God  zuills  or 
decrees  the  Anions  of  fmful  Men,  this  muff  not  be  underftcod  of  an 
€ffc5iive  Decree,  hw.t permijfive  only  :  The  Nature  of  divine  PermiiTion 
being  rightly  underftood.  (3)  That  by  that  efficiency  of  God, 
whereby  he  executeth  his  Decree,  he  does  not  by  any  Action  of  his, 
lay  his  Creatures  under  a  Neceffity  of  doing  Adions  wherein  they  fin 
againfi  him ;  The  Concourfe  of  the  firft  Caufe  with  the  fecond,  does 

not 


chap.vii'.  }  Grace  defended.        199 

not  infer  this.  If  thefe  Things  were  well  nficrtcd  and  explained,  it 
would,  I  think,  tend  much  to  quiet  the  Minds  of  fuch  as  are  apt  to 
be  {tumbled  at  the  Dodrine  of  Calvbnjh  about  them. 

Wtiat  I  have  briefly  faid  of  fuch  a  Tendency,  in  this  Eflay,  is  not 
only  dcfigned  as  a  Teftimony  to  the  Truth  j  but  as  what  I  hope,  if 
allowed  to  be  agreeable  thereunto,  might  in  fome  Meafure  ferve  to 
quiet  the  tumultuating  Thoughts  of  thofe  who  have  entertained  fuch 
an  Opinion  of  the  Doctrine  of  God's  Decree  and  Providence,  as  does 
not  become  the  infinite  PerfecStions  of  his  Nature  ;  and  who  are  dif- 
pleafed  at  fuch  as  maintain  the  Truth  in  thefe  Points. 


CHAP.     VII. 

The  Seventh  Use   of  the   DoBrine  pleaded 

for.      An    Exhortation^    with    DireSiionSy 

to  fuch  as  are  yet  i?i  a  State  of  Nature^  to 

comply  with  the  Terms  on  which  Salvation 

is  offered  to  them  i7i  the  GofpeL 


'^Hi^'^iii^li^  O  encourage  Sinners  to  endeavour  that  which   they 

tofeofG^^ci^s  ^^^  "^^  exhorted  to,  has  been  the  principal  End  aC 
%  "'"*'  -E'^  which  I  have  aimed  in  the  dodlrinal  Part  of  this 
./  ':iM.^?^  -^^  •  ^"^  ^"  ^^^^^  hereunto,  1  think  I  have 
^^S^^i'^^S^^  plainly  fhewed,  that  even  the  Grace  ofRegenera- 
^SM^^^^Pl?^  tion  it  felf  is  comprifed  in  the  Salvation  offered  ; 
/^  '^'  and  confequently  not  Included  nor  implied  in  the 
Condition  on  which  the  Offer  is  made,  nor  neceffary  in  order  to  a 
Compliance  with  it ;  fo  that  for  Want  of  it.  Sinners  fhould  have  no 
Pov/er  to  comply  with  the  Terms  of  the  new  Covenant. 

It  therefore  now  only  remains  incumbent  on  me,  that  I  endeavour 
to  perfuade  fuch  as  are  ftill  in  a  State  of  Nature,  unregenerate  and 
unjuftified,  to  endeavour  to  comply  with  the  Terms  on'which  God 
offers  to  fave  them,  /.  e.  to  juftify  and  regenerate  them,  bV.  i, 


If  God  offers  fuch  a  Salvation  to  Sinners  in  a  conditional  Covenant, 
as  I  have  well  proved  he  docs,   they  have  no  Reafon  to  exped  it  in 

any 


200         Grace  defended.         {  chap.vil 

any  other  Way,  than  in  that  in  which  it  is  thus  offered  to  .them.  It 
muft  needs,  therefore,  he  a  Matter  of  vaft  Importance,  that  thofe, 
unto  whom  this  OfFer  is  made,  do  comply  with  the  Terms  or  Con- 
ditions on  which  Salvation  is  thus  offered  to  them. 

That  there  are  in  the  World  many  fuch  as  this  Exhortation  is  di- 
rctSled  to,  is  too  evident.  There  are  Multitudes  whofe  irreligious  and 
unholy  Lives  fhew  them  to  be  of  this  Number.  And  befides  this. 
Men  may  have  gone  far  in  the  Profeffion  of  Religion,  and  in  the 
Practice  of  the  external  Duties  of  it ;  and  yet  have  not  hitherto  ful- 
filled the  Conditions  of  the  new  Covenant,  nor  obtained  a  Right  and 
Title  to  the  Benefits  of  it ;  and  if  they  fhall  never  do  this,  they  will 
be  exceeding  miferable,  and  that  for  ever. 

But  the  Mifery  of  fuch  both  in  Refpeft  of  Lofs  and  Senfe,  is  not 
what  I  intend  here  to  enlarge  upon,  this  being  very  well  done  by 
many  others. 

What  I  here  intend,  is  to  offer  fome  Things  by  Way  of  Exhorta- 
tion and  I3ire(ftion  to  thofe  unto  whom  this  Part  of  my  Difcourfe  is 
dire<5led.     Unto  fuch  I  then  fay  what  here  follows. 

DIRECTION     I. 

Confider  well  what  a  miferable  State  you  are  In  before,  and  until, 
you  have  complied  with  the  Terms  of  the  new  Covenant.  An  un- 
juftified  and  an  unregenerate  State,  is  a  very  miferable  State  indeed. 
Such,  whatever  outv/ard  Privileges  they  may  enjoy,  are  ftill  in  a  State 
of  Condemnation  ;  and  the  Wrath  of  God  abideth  on  them^  John  3. 
18.  and  Verfe  36.  Such  arc  alfo  undmdified  and  unholy  ;  and  fo 
uncapable  of  the  Enjoyment  of  God,  and  fuch  Communion  with  him 
as  true  Saints  may  enjoy,  either  in  this  Life  or  that  to  come  ;  and 
are  liable  to  the  Torments  of  the  Damned,  to  be  fuffered  in  Hell  to 
all  Eternity.  If  you  are  ftill  in  a  State  of  Nature,  this  is  your  Cafe  ; 
and  it  is  neceffary  that  you  fhould  be  fenfible  of  it ;  for  if  you  will 
not  apply  your  felves  in  good  Earneft  to  work  out  your  own  Salva- 
tion, nor  endeavour  to  perform  the  Condition  of  the  new  Covenant, 
nor  indeed  fo  much  as  enquire 'what  you  Jhall  do  to  be  faved^  as  they  did 
JSisi^-T^j,  and  he  in  Acis' 16,  30.  you  muff  miferably  perifh  for 
ever. 

Such  therefore  as  are  ftill  in  an  unregenerate  State,  fhould  meditate 
Terror,  as  in  Ifai.  33.  18.  They  fhould  confider  the  Juftice  and 
Holinefs  of  God,  tl^e  Striftnefs  of  his  Law,  his  perfeft  Knowledge  of 
all  that  Men  do,  the  Judgment  to  come,  the  Punifhment  that  will 
hz  infliftcd  on  all  fuch  as  die  in  their  Sins  3  and  that  this  will  be  the 

woful 


CHrp.vii.'  }        Grace  defended.         aoi 

woful  Cafe  of  all  that  comply  not  with  the  Terms  of  the  new  Co- 
venant. By  fuch  Confideratians  they  fhould  endeavour  to  get  a  deep 
Senfc  of  their  miferable  State  by  Nature  :  f'or  while  Men  Hiy  they  are 
rich  ^  and  increajed  in  Goods  ^  and  have  need  of  Nothings  and  knoiv  not 
that  they  arz  wretched^  and  miferable^  and  poor  ^  and  blind ^  and  raked ^  as 
in  Rev.  3.  17.  they  will  never  follow  the  Advice  given  them  in  the 
next  Words,  Verfe  1 8.  /  counfel  thee  to  buy  of  me  Gold  tried  in  the 
Firey  that  thou  ?nay/l  be  rich  ;  and  white  Rai?nciity  that  thou  ?nayj}  be 
clothed,  and  that  the  Shame  of  thy  Nakednefs  do  not  appear  ;  and  anoint 
thine  Ey^s  with  Eye-Salve ^  that  thou  mayfi  fee  :  For  they  that  are  whole ^ 
need  not  the  Phyfician.,  but  they  that  are  ftck^  Matth.  9.  12. 

piRECTiON  II.  Confider  well, and  rightly  underftand,what  it  is  that 
God  requires  of  you,  in  order  to  yourSalvation.  Take  heed  left  you  be 
miftaken  in  the  Terms  of  the  new  Covenant.  If  you  are  miftaken  in 
this,  the  Miftake  may  be  fatal  to  you.  There  are  here  two  Ways  in 
which  Perfons  may  be  miftaken  to  their  ownHurt.  As  ( i )  by  thinking 
the  Terms  fo  low,  that  Perfons  may  attain  to,  and  perform  what 
they  think  is  required,  and  yet  never  be  faved  :  As  when  Perfons 
think  an  external  Reformation  will  anfwer  the  End,  without  any 
Heart-Reformation  ;  and  fo  have  no  Regard  to  the  inner  Man^  but 
content  themfelves  with  fuch  an  Amendment  of  their  Lives,  that  Men 
cannot  accufe  them  ;  but  take  no  Care  to  do  what  is  required  in  Jer. 
4.  14.  O  Jerufalem,  wajh  thine  Heart  from  Wickednefs^  that  thou  may  ft 
he  faved :  How  longft>all  thy  vainTh oughts  lodge  zvithin  thee  !  AndEzek, 
18.  31.  —Make  you  a  new  Hearty  and  a  neiv  Spirit ;  for  why  will  ye 
die,  O  HoufeofKrdd  !  Joel  2.  13.  Rent  your  Hearts,  and  not  your 
Garments  j  a/id  turn  to  the  Lord  thy  God—.  Obferve  that  here  is 
Heart- Humiliation  and  Reformation  required  ;  yet  I  do  not  think 
that  Sinners  in  thefe  and  fuch  like  Texts,  are  required  to  regenerate 
themfelves  ;  which  never  any  Sinner  did  or  will  do.  There  is  a  Re- 
formation of  the  Heart  which  is  a  Work  very  much  ftiort  of,  and  in- 
feriour  to,  the  great  Work  of  Regeneration,  which  God  only  can 
work.  Sinners  may  very  much  reform  and  amend  their  own  Hearts, 
as  well  as  then'  external  Actions.  Such  as  pleafe  may  for  this  fee  the 
Supplement  to  Mr.  Pool's  Englilh  Notes,  on  the  mentioned  EzeL 
18.  31.  There  is  fuch  a  Thing  as  a  moral  as  well  as  a  gracious  Sin- 
cerity ;  and  the  former  of  thefe  God  requires  Sinners,  by  the  Help  of 
his  common  Grace,  to  work  upon  their  own  Hearts,  but  not  the 
latter  :  This  he  referves  to  himfelf  as  his  own  Prerogative,  as  appears 
in  Ezek.  11.  19.  and  36.  26.  Wherefore  (2)  Perfons  may  alio 
wrong  themfelves  greatly,  by  fuppofing  that  to  be  required  of  them 
which  is  not,  ^  If  Sinners  fuppofe,    that  God  requires  of  them,  as  the 

C  c  Condition 


202         Grace  defended.         \  chap.vii. 

Condition  of  his  Covenant,  that  which  no  Sinner  ever  did,  or  can 
do  ;  no,  not  by  Grace  received  from  God  himfclf,  it  is  no  w^onder  if 
they  are  difcouraged,  and  never  attempt  this. 

And  here  I  v/ill  mention  two  Things  which  I  fuppofe  God  never 
required  of  any  Sinner,  in  order  to  his  Solvation.  As  (i)  God  never 
required  any  Sinner  to  regenerate  himfclf.  I  do  not  underfland  that 
God  requires  Men  themfelves  to  work  that  great  Change  which  is 
wrought  in  J\4en's  Regeneration  ;  or  fo  much  as  to  have  any  Hand 
in  it.  CalvimJJsy  I  think,  generally  own,  that  in  this  the  Soul  is 
wholly  pajjtve  ;  and  I  cannot  but  underftand  the  Scripture  to  fpeak  of 
it  as  fuch  a  Work,  in  Ezek,  ii.  19.  and  36.  26.  before  mentioned  ; 
alfo  Jer.  31.  18.  Turn  thou  me^  and  I  Jhall  he  turned  \  and  this  is 
fpoken  of  as  the  EfFe6l  of  the  mighty  Power  of  God,  in  the  Texts  be- 
fore quoted.  This  therefore  is  a  Work  which  I  cannot  think  God 
requires  Sinners  themfelves  to  perform.  (2)  I  do  not  think  that 
God  requires  Sinners  to  exercife  faving  Grace ^  while  they  have  it  not. 
One  of  my  Reafons,  is,  becaufe  this  is  phyfically  impoffible  ;  as  im- 
pofTible  as  it  is  for  a  Man  void  of  natural  Life,  to  adl  and  move  him- 
felf.  Another  Reafon  of  this  may  be,  that  it  feems  to  imply  a  plain 
Contradiction,  as  much  as  it  is  for  a  Perfon  to  fee  while  he  is  blind. 
If  God  gives  a  Man  Grace,  he  can  exercife  it,  but  he  cannot  be 
enabled  to  exercife  Grace  while  he  has  it  not  :  Neither  does  God 
require  this  of  any  Man  living.  Man's  prefent  Duty,  while  unre- 
generate,  is  not  to  exercife  that  Kind  of  Grace  which  he  is  without ; 
but  to  wait  on  God  in  the  Ufe  of  Means  for  the  obtaining  of  it  3 
attending  the  Ordinances  inftituted  by  him  for  that  End,  and  per- 
forming the  Duties  unto  that  End  demanded  of  him,  as  hearing  and 
reading  his  Word,  meditating  on  it,  and  calling  on  him  for  his  Blef- 
fing  on  the  Means  of  Grace,  and  praying  earneftly  to  him  for  the  Par- 
don of  his  Sins,  for  Chrift's  Sake,  and  to  give  him  his  Holy  Spirit  in 
the  converting  and  faving  Influences  of  it,  t5V.  Now  thefe  areDuties 
which  Perfons  by  the  Help  of  common  Grace  may  perform. 

Direction  III.  Confider  well,  and  underftand,  how  very  difficult 
theConditions  required  are  to  be  performed.  Tho'  I  fuppofe  thefe  Con- 
ditions may  be  complied  with,  by  theHelp  of  commonGrace,byPerfons 
not  yet  born  of  theSpirit ;  becaufe  if  thefeConditions  are  compHed  with 
by  any,  it  muft  be  in  order  to  their  Regeneration  ;  and  fo  before, 
not  after,  that  Work  is  wrought  in  them.  Tho'  therefore  I  afiirm, 
that  thefe  Conditions  are  not  fuch  as  the  Unregenerate  cannot,  by 
the  Help  of  common  Grace,  perform  ;  yet  I  by  no  Means  fay,  that 
the  Conditions  required  in  order  to  their  Salvation,  and  confequently 
in  order  to  their  Regeneration,  are  fuch  as  may  by  them  be  eafily 

complied 


ch  A^ .  vii!  }  Grace  defended.        203 

complied  with,  while  they  are  in  a  State  of  Nature.  Even  thofe 
Duties  which  unregcnerate  Perfons  can,  by  the  H.-lp  of  common 
Grace,  psrform,  and  muft  perform,  if  they  would  be  favcd,  are  very 
contrary  to  Flefh  and  Blood,  and  difficult  to  be  performed  by  them. 
That  Corruption  which  they  have  in  them,  greatly  difmclines  them 
to  the  Performance  of  them.  They  do  not  find  their  Hearts  well  in- 
clined to  read  the  Word  of  God,  hear  it  preached,  and  meditate  on 
it  ;  and  to  examine  themfclves,  and  pray  earneftly  to  God  for  the 
convincing  and  converting  Influences  of  his  Holy  Spirit,  diff.  Tho' 
Men  may  poUibly  do  thefe  Things  by  fuch  Help  as  the  Unregcnerate 
m,:y  receive  ;  yet  this  is  to  them  hard  Work  :  There  is  a  hard 
Striving  required  to  it,  and  great  Self-Denial  in  it.  Even  in  fuch 
Actions  of  the  Unregcnerate,  there  is  a  Wrejll'ing  with  Flejh  and  Bloody 
?.\\^  againji  Principalities^  and  Powers ^  and  againjl  the  Rulers  of  the 
Darknefs  of  this  World ^  and  againjl  fpiritual  Wickednefs  in  high  P laces ^ 
!''.ph.  6.  12.  Which  Words  I  think  may  be  underftood  not  of  the 
Regenerate  only,  but  of  the  Unregenerate  alfo,  when  awakened,  and 
excited  to  begin  to  work  out  their  own  Salvation  ;  and  to  begin  to 
prefs  into  (or  towards)  the  Kingdom  of  God ^  Luke  i6.  16.  and  iojlrive 
to  enter  in  at  the  fir  ait  Gate^  Luke  1 3.  24.  The  Kingdom  of  Hea- 
ven muft  be  taken  by  Violence  by  fuch  as  would  enjoy  it ;  and  this 
Violence  muft  be  ufed  in  order  to  Men's  obtaining  ;  not  after  they 
have  it,  Matth.  11.  12.  Striving  to  enter  mto  it^  is  in  order  to  En- 
trance ;  not  after  Perfons  are  in  it.  Thejlrait  Gate  and  the  narrow 
Way  muH  be  found,  entred  into,  and  v/alked  in,  before  we  enter  in- 
to Life,  and  in  order  to  it  ;  and  not  only  after  we  have  obtained  it. 
Nor  does  the  Difficulty  of  this  confift  in  the  Work  of  Pvegeneration 
it  felf,  which  Men  themfelves  have  no  Hand  in,  it  being  Vvdiolly  per- 
formed by  God  for  them  ;  but  in  the  Duties  that  are  preparatory 
to  it. 

It  is  dangerous  for  Perfons  in  an  unregenerate  State,  to  think  the 
Duties  and  Conditions  eafy,  which  are  required  of  them  in  order  to 
their  Salvation  ;  for  this  tends  to  make  them  flighty  and  carclefs  about 
them,  and  to  occafion  their  delaying  to  perform  them. 

Direction  IV.  You  muft  confefs,and  be  very  fenfible,  that  there 
is  nothing  of  Merit  in  anyThing  required  of  you,  or  that  can  be  done  by 
you,  in  order  to  your  Salvation.  It  is  moft  evident, that  the  Conditions 
required  in  a  Covenant  of  Grace,  can  hav^  Nothing  of  Merit  in  them. 
Even  the  Condition  of  the  Covenant  of  Works  had  Nothing  of  Merit 
in  it,  much  lefs  can  the  Condition  of  the  Covenant  of  Grace  have 
any  Merit  in  that.  Indeed,  if  Grace  were  given  accordir.g  to  Works, 
that  would,  according  to  th?  L:inguage  of  the  Scriptures,    and   good 

C  c  2  Divines, 


204       Grace  defended.         X^QnL.xli 

Divines,  be  according  to  Merit ;  and  then  it  would  not  be  of  Grace^ 
but  of  Deht^  as  in  Rom.  ii.  6.  But  muft  this  be  the  Cafe,  if  any 
Conditions  are  required  in  the  Covenant  of  Grace  ?  Will  it  then  fol- 
low, that  his  Sah'ation  is  of  Debt^  and  not  of  Grace  ?  This  cannot 
be  allowed,  and  has  been  fufEciently  difproved  in  Part  I.  Chap.  III. 
and  Part  II.  Chap.  XVII.  A  Thing  may  be  not  at  all  the  lefs  of 
Gracey  becaufe  it  is  given  in  the  Way  of  a  Covenant,  on  feme  Con- 
dition to  be  performed  by  him  that  fliall  receive  it.  When  Sinners 
arc  required  to  feek  the  Lord  for  his  Grace  and  Mercy,  thro'  the 
Merits  of  his  dear  Son,  who  has  obeyed  the  Law,  and  fuffercd  the 
Penalty  of  it  for  them,  there  is  not  the  leaft  Room  for  them  to  imagine 
they  can  by  this  merit  any  Thing  at  his  Hands.  Repentance  for  Sins 
committed,  believing  in  a  Redeemer  for  Righteoufnefs  and  Life,  and 
begging  Pardon,  have  no  Appearance  of  Merit  in  them.  Let  not 
unconverted  Sinners  think  they  merit  any  Thing  at  God's  Hands, 
when  they  do  this.  I  am  fure  they  have  noReafon  for  it.  Let  them, 
on  the  contrary,  plead  Vvith  God  the  Riches  and  Freedom  of  his 
Grace,  and  the  Merits  of  his  Son,  when  they  are  feeking  to  him  for 
his  fpiritual  Bleilings  and  everlafling  Mercies,  and  that  will  be  the 
Way  to  obtain  them. 

Direction  V.  Take  heed  you  do  not,  by  living  in  the  Practice  of 
any  knownSinjprovokeGod  to  deny  or  withold  hisfpecialand  everlafling 
Mercies  from  you.  Sinners  have  noReafon  to  expe6l  thatGod  will  par- 
don their  Iniquities,  and  fandlify  their  Hearts  by  his  Holy  Spirit,  fo 
long  as  they  indulge  themfelves  in  any  known  Sin,  cither  of  Omiflion 
or  Commiliion.  Pr??// was  indeed  very  fuddenly  converted:  He  was 
going  on  in  an  evil  Way,  JSls  Chap.  9.  But  he  himfelf  declares,  he 
obtained  A'fcrcy  hecaufe  he  did  it  igmrantly^  i  Tim.  i.  13.  Nor  was 
his  faving  Converfion  ( I  am  perfuaded  )  {o  very  fudden  that  there  was 
no  preparatory  Work  going  before  it,  tho'  but  of  fhort  Continuance. 
That  Out-cry  of  his,  when  trembling  and  aftonidiied  he  faid,  Lord^ 
vjhativilt  thou  have  me  to  do  ?  was,  I  fuppofe,  of  the  fame  Kind  with 
their's,  yf6?j  2.  37.  and  his  Chap.  16.  30.  Compare  thofc  Scriptures 
and  fee  how  much  the  PaiTages  arc  alike.  I  think  it  is  very  probable 
he  was  then  born  both  of  Water  and  of  the  Spirit,  when  Ananias  bap- 
tized  him,,  faying  to  him,  as  in  A61s  9.  17.  Brother  ^2M\y  the  Lordy 
(  even  fefus  that  appeared  unto  thee  in  the  JVay  as  thou  cameji  J  hath  fent 
ine^  that  thou  ??iighte/}  receive  thy  Sights  and  be  filled  with  the  holy  Gho/I. 
After  which  Words,  it  follovv'eth,  V^erfe  18.  And  iimnediaiely  there  fell 
from  his  Eyes ^as  it  had  becnScales  ;  and  he  reccivedSight  forthivith.mid  arofe 
andvjas  baptized.  Men  muft  firft  turn  atGod sReproof^Q.{oxt  they  may 
expe(Sl  that  h%  will  pour  rut  his  Si)irit  unto  ihcm^  and  ?nake  knovjn  his 

Words 


chIp.vil  }  Grace  defended.        205 

I V or ds  unto  th 8711^2.%  \\\  Prov.  r.  23.  If  we  have  exceeding  great  and 
precious  Promifes^  by  which  we  may  he  Partakers  of  the  divine  Nature ,  we 
may  not  expedl  to  receive  thIsBenefit,  till  we  have/";-/?  efcaped  the  Cor- 
ruption that  is  in  the  World  thro'  Lufty  2  Pet.  i.  4.  I'hey  are  miftaken 
who  think,  God's  ordinary  Way  is  firft  to  regenerate  Men,  and  by 
that  Means  to  refor?n  their  vicious  Lives.  God's  Way  is  the  Reverfe 
of  this  :  He  firlt  humbles  and  reforms  Sinners,  and  then  pours  out  his 
Spirit  on  them,  and  favingly  converts  them.  They  muft  not  live  in 
fuch  abominable  Practices,  as  are  mentioned  in  i  Cor.  6.  9.  if  they 
defign  to  fee  or  get  into  the  Kingdom  of  God,  by  obtaining  true  and 
faving  Grace,  as  in  Mark   12.   34. 

Direction  VI.  Delay  not  your  Repentance  till  it  be  too  late  : 
I  mean,  'till  it  is  too  late  for  you  to  repent,  or  'till  your  Seafon  for  it 
be  paft  and  gone.  Now  there  are  two  Cafes  in  which  this  may  befall 
you,  vi-z.  (i)  Death  may  overtake  you  v/hile  you  delay  it,  and  then 
you  have  lofl  your  Opportunity  for  it  for  ever  !  Oh  !  take  heed  of 
this.  Remember  that  awful  Word  in  Prov.  27.  i.  Boaji  not  thy  felf 
of  To-morrow  ;  for  thou  knozvejl  not  what  a  Day  may  bring  forth.  And 
forget  not  that  of  the  Apoftle,  James  4.  14.  Te  know  not  what  JJmll  be 
on  the  Morroiu  :  For  what  is  your  Life  ?  It  is  even  a  Vapour  that  ap- 
pear eth  for  a  little  Time^  and  then  vanijheth  azvay.  Tremble  at  the 
Tho't  of  that  in  Prov.  29.  l.  He  that  being  often  reproved^  hardieth  his 
Neck^  Jhall fuddenly  be  dejlroyed^i  and  that  luithout  Remedy.  Think  fe- 
rioufly  what  Multitudes  there  are  now  roaring  in  Hell,  becaufe  they 
wickedly  delayed  their  Repentance,  till  Death  overtook  them  ;  and 
that  after  Death  there  is  no  Seafon  for  Repentance  unto  Life.  Be 
perfuaded  to  do  as  i)«z;/^did,  Pfal.  119.  59,  60.  I  tho't  on  ?m  Ways 
and  turned  my  Feet  into  thy  TeJii?nonies.  I  ?nade  HaJIe^  and  delayed  not 
to  keep  thy  Commandfnents.  (2)  The  holy  Spirit  may  be  finally'  taken 
from  you,  if  you  continue  long  to  refift  him,  and  quench  his  Motion?, 
by  anobftinate  delaying  of  your  P.epentance  ;  and  then  you  are  un- 
done for  ever.  It  will  therefore  be  your  Duty  and  Intcrefl;,  ferioufly 
to  confider  fuch  Texts  of  Scripture  as  hold  forth  the  Danger  of  his  ut- 
terly forfaking  you,  left  he  forever  leave  you.  To  this  End,  ponder 
and  lay  to  Heart,  what  we  have  in  Gen.  6.  3.  Ady  Spirit  fjall  not 
always  flrive  zvith  Man,  Pfal.  81.  li,  12.  My  People  vjoidd  not 
hearken  to  my  Voice ^  and\{KZ^\  would  none  of  ?nc.  So  I  gave  ihe?n  ,  up  to 
their  own  Heart's  Lvjls  ;  and  they  ivalked  in  their  own  Counfeh.  Ezek. 
24.  13.  Becaufe  I  have  purged  thee  ^  and  thou  wajl  not  purged  ^  thou  fait 
not  he  purged  any  m^re^  'till  Ihav:  caufdmy  Fury  to  reji  upon  thee. 

Direction 


zo6        Grace  defended         \  c^lp.vJS; 

Direction  VII.  Perfevere  In  well  doing,  when  you  have  be- 
gun well  ;  and  take  heed  of  Apoftacy.  Some  begin  v/tll,  but  fall 
away  and  lofe  all  they  have  done.  This  is  the  fadCafe  fuppofed  inHeb. 
6.  4,  5,  6.  and  in  2  Pet.  2.  20,  21,  22.  alfo  in  Ezek.  18.  24,  26. 
And  I  doubt  not  alfo  in  i/^^.  10.  38,  39.  Nor  is  this  a  Suppofition 
of  what  never  falls  out :  There  be  many  to  whom  it  may  be  tr.tly  f.;id, 
as  in  GaL  5.  4.  Te  are  fallen  from  Grace  :  And  this  not  only  on  Ac- 
count of  fundamental  Errors  in  Do6lrine,  which  thev  embrace  ^  bu<t 
alfo  in  Refpedl:  of  abominable  Pra dices  into  which  they  fall,  and  in 
which  they  continue,  as  in  the  mentioned  Tlxc,  2  Fet.  2.  20.  Not 
that  regenerate  and  juftified  Perfons  ever  do  thus,  or  are  liable  to  it  ; 
for  thefe  are  all  kept  by  the  Power  of  God^  ihro''  Faith  unto  Salvation, 
*1  Pet.  I.  5.  They  are  become  Pillars  in  the  Te7nple  of  God,  and  Jhall 
go  no  more  out.  Rev.  3.  12.  I  cannot  believe,  that  the  Suppofitions  of 
Apoftacy  which  we  havx  in  Scripture,  relate  to  the  Regenerate,  who 
■are  exprefly  fecured  againft  it  ;  but  to  thofe,  on  whom  a  Work  of 
common  Grace  only  has  been  wro't,  and  fo  are  liable  to  fall  av.'ay  : 
And  fuch  had  need  beware,  left  heing  led  away  hy  the  Error  of  the 
Wicked,  they  fall  from  their  own  Stedfafnefs,  2  Pet.  3.  17  At  leaft,  I 
think  that  this  may  be  accommodated  to  the  Condition  of  the  Unre- 
generate,  under  a  Work  preparatory  to  Regeneration,  and  muft  be 
fo,  if  a  total  Apoftacy  be  intended.  It  is  certain  that  many  ProfefTors 
of  Religion  have  totally  fallen  away,  after  great  Convidlions  and  Re- 
formation. Nor  is  the  Promife  of  Salvation  made  to  any  Meafure  of 
fuch  Grace  as  th'e  Unregenerate  have  ;  but  to  fuch  as  perfevere  in  that 
Way  of  well-doing,  which  fome  who  a're  not  favingly  converted,  are 
engaged  in,  as  I  think  I  have  fufficiently  fnewed,  Part  II.  Chap.  XIV. 
To  fuch  I  fay,  as  in  Heb.  10.  35,  36.  Cajl  not  away  therefore  your 
Confidence,  which  hath  great  Recc?npence  of  Reward.  For  ye  have  need  of 
Patience,  that  after  ye  have  done  the  Will  of  God,  ye  might  receive  the 
Promife* 

Direction  VIII.  Rely  on  the  free  and  fovereign  Grace  of 
God,  to  make  you  willing  to  attend  the  Duties  required  of  you,  in  or- 
der to  your  Salvation.  Acknowledge  alfo,  that  your  doing  fo  depends 
abfolutelv  on  his  Good-will  and  Pleafure.  Tho'  God  has  promifed 
that  he  will  favc  you,  if  you  perform  what  is  to  that  End  required  of 
you  ;  yet  he  has  made  no  Promife  to  you,  that  you  fiiall  perform  the 
Condition  on  which  Salvation  is  offered  to  you.  Whether  he  will 
cffedually  incline  your  Hearts  to  this,  is  abfolutely  at  his  Liberty.  It 
is  not  confiftent  v/iththe  Nature  of  a  conditional  Promife,  that  he  that 
propofeth  it  fhould  engage  himfelf  to  the  Perfon  unto  whom  it  is 
made,  for  both  the  Condition  required,  and  the  Promife  made  on  that 

Condition, 


chaI.vii'.  }        Grace  defended.  20 

Condition.     To  fuppofe,  that  in  the  conditional  Promife  of  the  Gof- 
pel,  God  promifeth  Sinners  both  thefe,  is  a  plain  Contradiction.     Tho* 
I  caxinot  tell  you,  that  if  you  fail  or  fall  fhort  of  the  Grace  of  God,  the 
Rcafon  is,  becaufe  you  have  no  Power  to  comply  with  the   Terms   of 
the  new  Covenant  ;  yet  lean  tell  you,  that  your  doing  this  depends 
abfolutely  on  God's  free  and  fovereign  Grace  ;  who,  if  ever  you   are 
faved,  muft  work  in  you  both  to  will  and  to  doy    according  to  Ins  own  good 
JVill  and  Plea  fur  e.     Here  that' is  applicable,  Rom.   9.    16.   So   then  it 
is  not  of  ::im  that  willeth,  nor  of  him  that  runneth^  hut  of  God  that  few  eth 
Mercy.      Perfons  may  have  Power  to  comply  with  the  Terms  of  the 
new  Covenant,  and  yet  never  do  it.      There  is  a  great  deal   more  to 
be  done  for  a  Sinner  in  order  to  his  Salvation,  than  the  bare  giving  him 
fucli  a  Power  ;   even  an  efFedlual  Perfuafion  to  do  the  Things  required 
of  him;  which  tho'  he  has  Power  to  perform,   yet  he  never  v/ould 
WiLhout  fuch  Perfuafion.     Let  therefore  every   unregenerate  Sinner 
hurabiy  and  freely  confefs,  that  after  all  that  God  has  hitherto  done  for 
him,  he  (hall  miferably  perifh,  and  that  for  ever,  if  he  does  not,  in   his 
infiniteMercy,effe6lually  perfuade  him  to  do  v/hat  is  incumbent  on  him 
in  order  to  his  eternal  Happinefs.     And  I  do  mod  freely  &  heartily  ack- 
nowledge, that  a  Soul  that  is  bro't  to  this,  is  in  the  moft  likely  Way  to 
obtain  fuving  Grace  and  Mercy  ;  and  fuch  an  one  feems  not  to  be  far 
from  the  Kingdom  of  God.     Iffome  believe  and  are  (lived,  when  o- 
thers  negkcl  the  Salvation  offered   to  them,  and  eternally    perifh,    a 
foverci^i;n  God  muff  have    the  Glory  of  making  the  Difference  :  Thof^ 
who  believe  and  are  faved,  would  have  done  no  more  than  thofe  who 
remain  Unbelievers  and  are  damned,  if  God  did  no  more   for   them. 
And  we  may  to  this  Cafe  apply  thofe  Words  of  our  glorious  Lord, 
with  very  little  Variation,  Matth.   11.   25,   26.   /  tha?i.k  thee.,   O  Fa- 
ther,  Lord  of  Heaven  and  Earth,  becaufe  thou  hoj}  hid  thefe  Things  f rem 
the  I  Fife  and  Prudent,  and  hajl  revealed  thetn  unto  Babes,      Even  fo.    Fa- 
ther, for  fo  it  feetned good  in  thy  Sight.     It  muft  be  fo,  and  it   is  beft  it 
fhould  be  fo  :   It  is  for  our  liiterefl  to  acknowledge  it,    and    that  our 
Heartsfhould  acquiefce  in  it,  and  to  it  fay,  Amek. 

Direction  IX.  While. you  feektoGod  for  hisSalvation,  rely  on  hi.s 
Mercy,  h  on  theMeritsofhisdearSon  ;  and  plead  with  him  hisPromifcs 
of  faving  all  fuch  as  diligently  feek  him.  They  are  not  only  the  Re2;e- 
nerate  andjuftified  that  may  do  this  :  Thofe  who  have  not  yet  fecured  the 
Salvation  of  their  ownSouls,are  bound  fo  to  do  ;  and  it  is  not  impofUble 
tliat  they  fhould.  They  cannot  indeed  do  this  in  that  gracious  and 
holy  Manner,  that  Perfons  already  in  a  State  of  Grace  can  ;  but  that 
they  cannot  do  it  at  all,  is  not  to  be  allowed.  The  Unregenerate 
may  have  a  Hope  and  Trull  in  God,  anfwerajbie  to  that  Perfuafion  of 

his 


2p8       Grace  defended.          \  ^cnUli 

his.Power  and  Mercy,  which  by  Means  of  the  glorious  Gofpel,  they 
have  attained  to.  If  this  were,  not  fo,  how  fhould  they  wait  on  God 
in  the  Ufe  of  Means,  for  the  Salvation  of  their  Souls  ?  which  many 
unregenerate  Perfons  do.  Such  may  alfo  plead  with  God  the  con- 
ditional Promifes  of  his  Covenant,  made  to  fuch  as  diligently  feek  him.: 

Such  as  we  have  in  Af^///;.   7.  7, n.  Luke  11.  9, 13.  Prov. 

.23,  4,  5.  And  unto  awakened  unregenerate  Souls,  I  fay.  Do  not 
think  it  impo/Tible  to  do  this,  by  the  Help  of  God's  Grace,  before 
you  are  born  of  the  Spirit,  or  favingly  converted,  and  while  .your  Day 
of  Gr;ice  lafteth,  and  God  is  by  his  Word  and  Spirit  ftriving  with  you. 
Let  the  Promifes  God  has  made  encourage  you  to  do  fo  :  For  he  has 
not  faid  to  the  Seed  of  ]?iQoh^  (  of  which  many  are  unconverted)  feek 
ye  me  in  vain  :  Therefore /^^i  the  Lord  while  hetnay  be  found— -lh\.  55. 
6.  Let  nothing  difcourage  you  from  endeavouring  to  do  fo :  And 
while  you  are  thus  drawing  nigh  unto  God,  he  zvill  draw  nigh  unto  you, 
James  4.  8.  Truft  in  God,  and  he  v^^ill  not  fail  you.  Pf^i.  34-  ^• 
Otajie  and  fee  that  the  Lord  is  good:  Blejfed  is  the  Man  that  putteth  his 
Truft  in  him. 


'-^/  .^^jy/x 


^-//  '^^7*^J7y^/fy^-'  ^  //  ryp 


tjr^  ^f/r/ 


4<:^^A.^  ^n^h^-- 


t"^/^  A^n^-u^^^  ' 


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